1 SAMUEL 10 COMMENTARYEDITED BY GLENN PEASE

1 Then Samuel took a flask of olive oil and poured it on Saul’s head and kissed him, saying, “Has not the Lord anointed you ruler over his inheritance?[a]

BARNES, "Is it not because ... - Samuel answers Saul’s tacit or expressed wonder, by telling him why he did as he did. (Compare 1Sa_9:21.)

CLARKE, "Took a vial of oil - The reasons of this rite the reader will find largely stated in the note on Exo_29:7. The anointing mentioned here took place in the open field. See the preceding chapter, 1Sa_9:26-27 (note). How simple was the ancient ceremony of consecrating a king! A prophet or priest poured oil upon his head, and kissed him; and said, Thus the Lord hath anointed thee to be captain over his inheritance. This was the whole of the ceremony. Even in this anointing, Saul is not acknowledged as king, but simply נגיד nagid, a captain - one who goes before and leads the people.

GILL, "Then Samuel took a vial of oil,.... Out of his pocket very probably, which he brought along with him on purpose for the use he made of it: this, as the Jews (y) say, was not the anointing oil that was in the tabernacle, which was at another and distant place, and with which only the kings of the house of David were anointed; but common oil, or, as they say, oil of balsam; and this was not an horn, but a vial, which held a small quantity, and was brittle; and they observe that Saul and Jehu, who were anointed with a vial, their reigns were short, whereas David and Solomon, who were anointed with a horn, their reigns were long; and as oil is a symbol of the gifts and graces of the Spirit, it may denote a smaller measure conferred on Saul than on David and Solomon: and kissed him; congratulating him on the dignity he was raised to, and in reverence and respect to him, because of the high office he was arrived to; and as a token of subjection and homage, and to testify his well pleased in his being king, and that he readily, willingly, and with pleasure resigned the government to him:

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and said, is it not because the Lord hath anointed thee to be captain over his inheritance? the people of Israel, so called, Deu_32:9 and which is observed here to show, that though Saul was anointed king over them, they were the Lord's possession still, and he was accountable to him for his government and usage of them, over whom he was to be a captain, leader, and commander, to go before them, and fight their battles for them, of which his being anointed with oil was a token; and therefore it is said, "is it not?" or dost thou not see by this? or knowest thou not, as R. Isaiah supplies it, that this is of the Lord? for it was the Lord that anointed him, or Samuel by his orders; and such questions as these, as Kimchi observes, are for the greater confirmation of what is spoken; and if Saul had any doubt upon his mind, as perhaps he might because of his meanness, and the high honour designed hereby, not only this question is put, but three following signs are given him, whereby he might be assured of the truth of it.

HENRY, "Samuel is here executing the office of a prophet, giving Saul full assurance from God that he should be king, as he was afterwards, according to these prophecies which went before of him.

I. He anointed him and kissed him, 1Sa_10:1. This was not done in a solemn assembly, but it was done by divine appointment, which made up the want of all external solemnities, nor was it ever the less valid for its being done in private, under a hedge, or, as the Jews say, by a fountain. God's institutions are great and honourable, though the circumstances of their administration be ever so mean and despicable. 1. Samuel, by anointing Saul, assured him that it was God's act to make him king: Is it not because the Lord hath anointed thee? And, in token of that, the high priest was anointed to his office, to signify the conferring of those gifts upon him that were requisite for the discharge of its duties, and the same was intimated in the anointing of kings; for whom God calls he qualifies, and suitable qualifications furnish good proof of a commission. These sacred unctions, then used, pointed at the great Messiah, or anointed one, the king of the church, and high priest of our profession, who was anointed with the oil of the Spirit, not by measure, but without measure, and above all the priests and princes of the Jewish church. It was common oil, no doubt, which Samuel used, and we read not of his blessing it or praying over it. But it was only a vial of oil that he anointed him with, the vessel brittle, because his kingdom would soon be cracked and broken, and the quantity small, because he had but little of the Spirit conferred upon him to what David had, who was therefore anointed with a horn of oil, as were Solomon and Jehu with a box of oil. 2. By kissing him, he assured him of his own approbation of the choice, not only his consent to it, but his complacency in it, though it abridged his power and eclipsed his glory and the glory of his family. “God has anointed thee,” says Samuel, “to be king, and I am satisfied and very well pleased, in pledge of which take this kiss.” It was likewise a kiss of homage and allegiance; hereby he not only owns him to be king, but his king, and in this sense we are commanded to kiss the Son, Psa_2:12. God has anointed him, and therefore we must thus acknowledge him and do homage to him. In Samuel's explication of the ceremony, he reminds him, (1.) Of the nature of the government to which he is called. He was anointed to be a captain, a commander indeed, which bespeaks honour and power, but a commander in war, which bespeaks care, and toil, and danger. (2.) Of the origin of it: The Lord hath anointed thee. By him he ruled, and therefore must rule for him, in dependence on him, and with an eye to his glory. (3.) Of the end of it. It is over his inheritance, to take care of that, protect it, and order all the 2

affairs of it for the best, as a steward whom a great man sets over his estate, to manage it for his service and give an account of it to him.

JAMISON, "1Sa_10:1-27. Samuel anoints Saul, and confirms him by the prediction of three signs.

Then Samuel took a vial of oil — This was the ancient (Jdg_9:8) ceremony of investiture with the royal office among the Hebrews and other Eastern nations. But there were two unctions to the kingly office; the one in private, by a prophet (1Sa_16:13), which was meant to be only a prophetic intimation of the person attaining that high dignity - the more public and formal inauguration (2Sa_2:4; 2Sa_5:3) was performed by the high priest, and perhaps with the holy oil, but that is not certain. The first of a dynasty was thus anointed, but not his heirs, unless the succession was disputed (1Ki_1:39; 2Ki_11:12; 2Ki_23:30; 2Ch_23:11).kissed him — This salutation, as explained by the words that accompanied it, was an act of respectful homage, a token of congratulation to the new king (Psa_2:12).

K&D, "Samuel then took the oil-flask, poured it upon his (Saul's) head, kissed him, and said, “Hath not Jehovah (equivalent to 'Jehovah assuredly hath') anointed thee to be captain over His inheritance?” א as an expression of lively assurance, receives the ,הלforce of an independent clause through the following כי, “is it not so?” i.e., “yea, it is so, that,” etc., just as it does before אם in Gen_4:7. נחלת, (His (Jehovah's) possession, was the nation of Israel, which Jehovah had acquired as the people of His own possession through their deliverance out of Egypt (Deu_4:20; Deu_9:26, etc.). Anointing with oil as a symbol of endowment with the Spirit of God; as the oil itself, by virtue of the strength which it gives to the vital spirits, was a symbol of the Spirit of God as the principle of divine and spiritual power (see at Lev_8:12). Hitherto there had been no other anointing among the people of God than that of the priests and sanctuary (Exo_30:23.; Lev_8:10.). When Saul, therefore, was consecrated as king by anointing, the monarchy was inaugurated as a divine institution, standing on a par with the priesthood; through which henceforth the Lord would also bestow upon His people the gifts of His Spirit for the building up of His kingdom. As the priests were consecrated by anointing to be the media of the ethical blessings of divine grace for Israel, so the king was consecrated by anointing to be the vehicle and medium of all the blessings of grace which the Lord, as the God-king, would confer upon His people through the institution of a civil government. Through this anointing, which was performed by Samuel under the direction of God, the king was set apart from the rest of the nation as “anointed of the Lord” (cf. 1Sa_12:3, 1Sa_12:5, etc.), and sanctified as the נגיד, i.e., its captain, its leader and commander. Kissing was probably not a sign of homage or reverence towards the anointed of the Lord, so much as “a kiss of affection, with which the grace of God itself was sealed” (Seb. Schmidt).

(Note: The lxx and Vulgate have expanded the second half of this verse by a considerable addition, which reads as follows in the lxx: οὐχὶ κέχρικέ σε κύριος εἰς ἄρχοντα ἐπὶ τὸν λαὸν αὐτοῦ ἐπὶ Ἰσραήλ καὶ σὺ ἄρξεις ἐν λαῷ κυρίου, καὶ σὺ σώσεις αὐτὸν ἐκ χειρὸς ἐχθρῶν αὐτοῦ κυκλόθεν, καὶ τοῦτό σοι τὸ σημεῖον ὅτι ἔχρισέ σε κύριος ἐπὶ κληρονομίαν αὐτοῦ εἰς ἄρχοντα. And in the Vulgate: Ecce,

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unxit te Dominus super haereditatem suam in principem, et liberabis populum suum de manibus inimicorum ejus, qui in circuitu ejus sunt. Et hoc tibi signum, quia unxit te Deus in principem. A comparison of these two texts will show that the lxx interpolated their addition between א הל and כי, as the last clause, ὅτι ἔχρισέ σε κύριος ἐπὶ κληρονομίαν αυτοῦ εἰς ἄρχοντα, is a verbal translation of ה יה משח כילנגיד - In the Vulgate, on the other hand, the first clause, ecce unxit .על־נחלת in principem, corresponds word for word with the Hebrew text, from which we may see that Jerome translated our present Hebrew text; and the addition, et liberabis, etc., was interpolated into the Vulgate from the Itala. The text of the Septuagint is nothing more than a gloss formed from 1Sa_9:16-17, which the translator thought necessary, partly because he could not clearly see the force of כי א but more especially ,הלbecause he could not explain the fact that Samuel speaks to Saul of signs, without having announced them to him as such. But the author of the gloss has overlooked the fact that Samuel does not give Saul a σημεῖον, but three σημεῖα, and describes the object of them in 1Sa_10:7 as being the following, namely, that Saul would learn when they took place what he had to do, for Jehovah was with him, and not that they would prove that the Lord had anointed him to be captain.)

BENSON, "1 Samuel 10:1. And poured it upon his head — We do not read of any order of God, given for the anointing of kings. But it was the usual rite in the designation, as of prophets and priests, so also of kings, as appears from the parable of Jotham, recorded 9:8, and delivered two hundred years before this time. By using this ceremony Samuel signified the pouring forth of the gifts and graces of God’s Spirit upon Saul, to fit him for the administration of his office. These sacred unctions then used, pointed at the great Messiah, or anointed One, the King of the church, and High-Priest of our profession, who was anointed with the oil of the Spirit without measure, above all the priests and princes of the Jewish Church. Kissed — As a testimony of his sincere friendship and affection to him. His inheritance — That is, over his own peculiar people. Whereby he admonisheth Saul, that this people were not so much his, as God’s; and that he was not to rule them according to his own will, but according to the will of God. This sudden and unexpected elevation of Saul to the royal dignity was a thing not easy to be believed, and therefore Samuel gives him three or four signs in the following verses to assure him that God called him to this high office, and to confirm his faith in the divine appointment.COFFMAN, "SAUL ANOINTED KING; THEN CONFIRMED PUBLICLYThere were three phases in God's appointment of Saul as king of Israel, each one of them absolutely necessary.

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(1) There was the private, even secret, anointing of Saul (1 Samuel 10:1-8).

(2) Then there was a public presentation of Saul as king, confirmed by the casting of lots, which was opposed by some of the people.

(3) The Divinely-inspired victory of Saul over the Ammonites propelled him into the universal acceptance of his kingship by all Israel.

The first of these three phases prepared Saul himself for the assignment, especially by his being supernaturally endowed by an infusion of God's Spirit, similar to the manner in which Samson was so endowed.

The second of these phases prepared a general assembly of the people to receive him, via the casting of lots and the presentation of Saul publicly.

The third phase prepared all Israel to accept Saul as king; and this was accomplished by the great victory over the Ammonites. We would like to read from any critic just how any one of these phases could possibly have been omitted.

We find no agreement whatever with the critical nonsense about "early and late sources." "contradictions," and "interpolations." As a universally respected critic (Ewald) stated it (as quoted by Keil), "We find that there is nothing but the simple truth in the whole course of this narrative."[1]

SAMUEL ANOINTS SAUL AS KING OF ISRAEL

"Then Samuel took a viol of oil and poured it on his head, and kissed him and said, "Has not the Lord anointed you to be prince over his people Israel? And you shall

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reign over the people of the Lord, and you will save them from the hand of their enemies round about."

"Has not the Lord anointed you?" (1 Samuel 10:1). This was essentially an action of God, because Samuel did it in obedience to God's specific commandment. This was an irrevocable action; and from that time forward, Saul was "the Lord's anointed," even after he had been rejected as king of Israel.

"And kissed him." "This is nowhere an act expressive of loyalty to a king, and it should be understood as indicating Samuel's affection for Saul."[2]

"The anointing of kings was not peculiarly an Israelite custom. The Tel el-Amarna Letters indicate that both in Egypt and in Canaan (prior to the Conquest) kings were regularly anointed."[3]

1 Samuel 10:1-8

SIGNS CONFIRMING SAUL'S DIVINE ANOINTING

"And this shall be the sign to you that the Lord has anointed you to be prince over his heritage. When you depart from me today you will meet two men by Rachel's tomb in the territory of Benjamin at Zelzah, and they will say to you, `The asses which you went to seek are found, and your father has ceased to care about the asses and is anxious about you, saying, "What shall I do about my son"'? Then you shall go on from there further and come to the oak of Tabor; three men going up to God at Bethel will meet you there, one carrying three kids, another carrying three loaves of bread, and another carrying a skin of wine. And they will greet you and give you two loaves of bread, which you shall accept from their hand. After that you shall come to Gibeath-elohim, where there is a garrison of the Philistines; and there, as you come to the city, you will meet a band of prophets coming down from the high place with harp, tambourine, flute, and lyre before them, prophesying. Then the Spirit of the Lord will come mightily upon you, and you shall prophesy with them

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and shall be turned into another man. Now when these signs meet you, do whatever your hands find to do, for God is with you. And you shall go down before me to Gilgal; and behold, I am coming to you to offer burnt offerings and to sacrifice peace offerings. Seven days you shall wait, until I come to you and show you what you shall do."

THE SIGNS GIVEN TO SAUL

Some speak of these "three signs"; but there are more than that.

(1) He would meet two men near the tomb of Rachel who would give him word that the asses had been found.

(2) He would meet three men at the oak of Tabor going up to worship at Bethel; and they would give him two loaves of bread.

(3) He would meet a band of prophets, playing instruments of music and prophesying.

(4) The Spirit of the Lord would come mightily upon Saul, and

(5) Saul himself would prophesy.

Of course, the most important of these was No. 4. Saul's possession of the Spirit of God, evidently in the same manner as in the various Judges, was precisely the event that prepared him to be king of Israel.COKE, "1 Samuel 10:1. Then Samuel took a vial of oil, and poured it upon his head— It appears from the last verse of the preceding chapter, that Samuel did this in the open field. Anointing was, from the earliest times, made use of at the

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inauguration of kings, as well as of priests. See Judges 9:8. The kiss which Samuel gave Saul was in token of subjection and reverence to him. See Genesis 41:40. The reason why Samuel foretels to Saul the several particulars in the subsequent verses, is to convince him of his prophetic spirit, and, consequently, of the truth of what he had advanced concerning the kingdom. Houbigant, after the LXX, adds what follows to this verse, which, whether it be genuine Scripture or not, will at least tend to explain it: Then Samuel, having taken a phial, poured oil upon his head, and kissed him, saying, Behold, the Lord hath anointed thee prince over his inheritance: thou shalt rule over the people of the Lord: thou shalt deliver them from their enemies which are round about. 1 Samuel 10:2. But this shall be a sign unto thee, that the Lord hath anointed thee prince over his inheritance: when thou shalt depart from me to-day, thou shalt find, &cELLICOTT, " (1) Then-Samuel took a vial of oil.—The vial was a narrow-necked vessel, from which the oil flowed in drops. It was, of course, no common oil which the prophet used on this momentous occasion, but the oil of holy ointment, the sacred anointing oil which was used at the consecration of the priests, and also of the Tabernacle and the sacred vessels. (See Exodus 29:7; Exodus 30:23-33, &c.) The solemn anointing took place in the ceremony of consecration in the case of some, but not of all, the Hebrew sovereigns. We hear of it at the accession of David, Absalom, Solomon, Joash, Jehoahaz, And Jehu. In cases of regular succession the anointing was supposed to continue its effect—that is, the regular succession needed no new anointing. Hence it is that only the above named kings are mentioned as having been anointed, all founders of dynasties or irregularly advanced to the throne. (See Erdman in Lange here.)

And kissed him.—Rather as a customary sign of reverential homage than as a mark of affection, which at that early date of their acquaintance it was hardly possible to assume that the old man felt for the younger. (Compare Psalms 2:12 : “Kiss the son, lest he be angry”: that is, “Do homage, O ye kings of the earth, to Him who is your anointed King.”)

The Lord hath anointed thee.—Samuel replies to the look and gesture of extreme astonishment with which the young Saul received the anointing and the kiss with these words: “Do you mutely ask me why I pay you this formal homage? why I salute you with such deep respect? Is it not because you are the chosen of the Eternal? Are you still incredulous respecting your high destiny? See now, as you go

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on your way home, you will meet with three signs; they will prove to you that what I do, I do not of myself, but in obedience to a higher power.”WHEDON, " 1. A vial of oil — The Hebrew is emphatic — the flask of the oil; probably the holy anointing oil described Exodus 30:23-33, which Samuel had prepared for this express purpose.

Poured it upon his head — Among the Hebrews this solemn ceremony had hitherto been used only on the priests, and the holy places and vessels of the sanctuary. Its application to the king would, therefore, serve to show that he was a sacred personage, and that the monarchy, like the priesthood, was a divine institution. Hence “the Lord’s anointed” became the common designation of the kings of Israel. Chap. 1 Samuel 12:3; 1 Samuel 12:5; 1 Samuel 24:6; 2 Samuel 1:14; 2 Samuel 1:16; Psalms 105:15. From

Psalms 133:2. we would naturally infer that the precious ointment was very copiously poured out.

Kissed him — In token both of friendly congratulation and of homage. Compare Psalms 2:12.

Captain over his inheritance — נגיד, prefect; overseer; prince. Solemn and responsible office. Compare the term משיח נגיב, Messiah Prince, or, the Anointed Prince. Daniel 9:25 .HAWKER, "This Chapter opens with presenting us by a view of the prophet's anointing Saul king. This is followed with tokens Samuel told Saul, should immediately take place, on his departure from him to return home to his father's house, and which accordingly came to pass. After this Samuel convenes Israel at Mizpeh; at which convocation, he proceeds to the election of a king. Saul is elected. With which event some are displeased, but Saul holds his peace. These are the principal things contained in this chapter.1 Samuel 10:1(1) ¶ Then Samuel took a vial of oil, and poured it upon his head, and kissed him,

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and said, Is it not because the LORD hath anointed thee to be captain over his inheritance?The ceremony of pouring oil on the head, was the method appointed by way of inauguration into office. And this was used both in the anointing Priests and Kings. No doubt the ceremony itself was instituted with an eye to Jesus, who was anointed by the Holy Ghost into all his precious offices, as prophet, priest, and king. The holy anointing oil was made according to the Lord's own direction. See Exodus 30:22-33. Hence the church speaking of her beloved, saith, because of the savor of thy good ointments thy name is as ointment poured forth. Song of Solomon 1:3. Whether the vial of oil was of this kind is not said. But the signification was the same. And to show the good will of Samuel on this occasion, he accompanied the ceremony with a kiss. Precious Jesus! do thou grant me the anointings of thy blessed Spirit,K&D, "Samuel then took the oil-flask, poured it upon his (Saul's) head, kissedhim, and said, “Hath not Jehovah (equivalent to 'Jehovah assuredly hath')anointed thee to be captain over His inheritance?” הלוא, as anexpression of lively assurance, receives the force of an independent clausethrough the following יכ , “is it not so?”i.e., “yea, it is so, that,”etc., just as it does before אם in Genesis 4:7. נחלתו, (His(Jehovah's) possession, was the nation of Israel, which Jehovah hadacquired as the people of His own possession through their deliveranceout of Egypt (Deuteronomy 4:20; Deuteronomy 9:26, etc.). Anointing with oil as a symbol ofendowment with the Spirit of God; as the oil itself, by virtue of thestrength which it gives to the vital spirits, was a symbol of the Spirit ofGod as the principle of divine and spiritual power (see at Leviticus 8:12). Hitherto there had been no other anointing among the people of God thanthat of the priests and sanctuary (Exodus 30:23.; Leviticus 8:10.). When Saul,therefore, was consecrated as king by anointing, the monarchy wasinaugurated as a divine institution, standing on a par with the priesthood;through which henceforth the Lord would also bestow upon His peoplethe gifts of His Spirit for the building up of His kingdom. As the priests were consecrated by anointing to be the media of the ethicalblessings of divine grace for Israel, so the king was consecrated byanointing to be the vehicle and medium of all the blessings of grace whichthe Lord, as the God-king, would confer upon His people through theinstitution of a civil government. Through this anointing, which wasperformed by Samuel under the direction of God, the king was set apartfrom the rest of the nation as “anointed of the Lord” (cf. 1 Samuel 12:3, 1 Samuel 12:5,etc.), and sanctified as the נגיד, i.e., its captain, its leader andcommander. Kissing was probably not a sign of homage or reverencetowards the anointed of the Lord, so much as “a kiss of affection, withwhich the grace of God itself was

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sealed” (Seb. Schmidt).

(Note: The lxx and Vulgate have expanded the second half of thisverse by a considerable addition, which reads as follows in the lxx: ףו ו קסיךו ך י קץ ן

 ◌י נו  ץ פןץ ם בן ם כבן פ י נו סקןםפב ב  ע י סיןע וץ ך י כ ךבח ףסבע ן ך קויסו ם ן פץ ףויע בש ף ץ ף י ךב, ןץי ךץס ש  ם כבו סמויע ב   ץ ף

פי ן  ןם י ףחלו ן ףןי פ ן פץ פן י ךב, טוםן ךץךכ ץ פןץ ם בש קטסו סקןםפבב  ע י ו ץ פןץ בם בי ךכחסןםןל י נו סיןע ץ ףו ך ו קסיףו   . And in

theVulgate: Ecce, unxit te Dominus super haereditatem suam in principem, et liberabis populum suum de manibus inimicorum ejus, qui in circuitu ejus sunt. Et hoc tibi signum, quia unxit te Deus in principem.A comparison of these two texts will show that the lxxinterpolated their addition between הלואand יכ , asthe last clause, וקסיףופי ן óå êṍñéïò åðé êëçñïíïìéáí áõôïõ åéò áñ÷ïíôá , is a verbaltranslation of יהוה משחך י לנגיד על־נחלתוכ . In the Vulgate, on the other hand, the first clause, ecce unxit - in principemcorresponds word for word with the Hebrew text, fromwhich we may see that Jerome translated our present Hebrew text;and the addition, et liberabisetc., was interpolated into the Vulgatefrom the Itala. The text of the Septuagint is nothing more than agloss formed from 1 Samuel

17-9:16 , which the translator thoughtn, "Verses 9-16

CONSTABLE, God's enablement of Saul 10:9-16We should probably not interpret the reference to God changing Saul's heart (1 Samuel 10:9) to mean that at this time Saul experienced personal salvation. This always takes place when a person believes God's promise, and there is no indication in the context that Saul did that at this time. Probably it means that God gave him a different viewpoint on things since he had received the Holy Spirit. Some interpreters have taken this as Saul's conversion. [Note: E.g., Zane C. Hodges, "The Salvation of Saul," Grace Evangelical Society News 9:4 (July-August 1994):1, 3.] In Hebrew psychology the heart was the seat of the intellect, emotions, and will.

God's Spirit also gave Saul the ability to prophesy (1 Samuel 10:10). This was the

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outward evidence that God was with Saul. It apparently involved the Holy Spirit controlling these men, and their manifesting His control by praising God (cf. 1 Samuel 19:20-24; 1 Chronicles 25:1-3). The evidence of this new gift surprised people who knew Saul, and they took note of it (1 Samuel 10:11). Some students of this passage have concluded that Saul demonstrated this gift with ecstatic behavior. [Note: E.g., Bright, p. 166.] Others have not. [Note: E.g. Leon J. Wood, "Ecstasy and Israel's Early Prophets," Bulletin of the Evangelical Theological Society 9 (Summer 1966):125-37. See also idem, The Prophets ..., pp. 40-56, 91-92.] I see no evidence of it in the text.

This is the first of several references to groups of prophets in the historical books (cf. 1 Samuel 19:20; 2 Kings 2:1-7; 2 Kings 2:15-18; 2 Kings 4:38-41; 2 Kings 6:1-2). Though the term "school of the prophets" does not appear in the Old Testament, the texts noted identify groups of prophets who gathered together, sometimes under the leadership of a prominent prophet (e.g., Samuel, Elijah, or Elisha), apparently to learn how to present messages from the Lord and lead the people in worship. Some of them even had buildings in which they met, including ones at Gilgal, Bethel, and Jericho (2 Kings 2:1-5; 2 Kings 4:38-41; 2 Kings 6:1-2). Samuel evidently had such a "school" or group of disciples, and this group apparently also met in their own buildings (cf. 1 Samuel 19:18-19). [Note: For further discussion, see Ibid., pp. 164-66.]

The question, "Who is their father?" (1 Samuel 10:12) inquired about the source of the behavior of all the prophets including Saul. Their conduct was indeed an evidence of God's presence and working in their lives. [Note: Keil and Delitzsch, pp. 104-5.] The proverb that evolved from this incident (cf. 1 Samuel 19:24) was derogatory. Some of the people felt that the behavior of prophets was inappropriate, especially for their king (cf. 2 Samuel 6:13-16). Ironically their question did not express doubt that Saul was a prophet but confidence that God had empowered him. Another view is that the question expressed a negative opinion such as, "Saul is no prophet." [Note: See John Sturdy, "The Original Meaning of 'Is Saul Also Among the Prophets?' (1 Samuel X 11, 12; XIX 24)," Vetus Testamentum 20:2 (April 1970):210.]

The high place referred to in 1 Samuel 10:13 is probably the same one mentioned earlier (1 Samuel 10:5; 1 Samuel 10:10), namely, Geba. Geba was only four miles

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from Saul's hometown, Gibeah (lit. hill). Saul's uncle may have been Ner, the father of Abner (1 Samuel 14:50-51), or some other uncle. [Note: See D. R. Ap-Thomas, "Saul's 'Uncle'," Vetus Testamentum 11 (1961):241-45.]

"These passages in 1 Samuel indicate that the writer of Samuel had no problem with high places so long as they were dedicated to Yahweh.

"In Kings, however, the attitude of the historian is clearly hostile to high places. He conceded the necessity of the people worshiping there (and by inference Solomon also) because of the lack of a temple. However, the historian was writing from a later perspective when religion had become syncretistic, and the high places were a snare to the people." [Note: Heater, p. 126.]

This section closes with another reference to Saul's humility (1 Samuel 10:16; cf. Philippians 2:8; James 4:10; 1 Peter 5:6).ecessary, partly because he could not clearly see the force of י הלואכ , but more especially because he could not explainthe fact that Samuel speaks to Saul of signs, without havingannounced them to him as such. But the author of the gloss hasoverlooked the fact that Samuel does not give Saul a óçìåéïí ,but three óçìåéá , and describes the object of them in 1 Samuel 10:7 asbeing the following, namely, that Saul would learn when they tookplace what he had to do, for Jehovah was with him, and not that theywould prove that the Lord had anointed him to be captain.)LANGE, "Saul’s Introduction into the Royal Office

1 Samuel 10:1-27

I. Saul anointed by samuel. 1 Samuel 10:1

1Then [And] Samuel took a vial of oil, and poured[FN1] it upon his head, and kissed him, and said, Is it not[FN2] because the Lord [Jehovah] hath anointed thee to be captain [prince] over his inheritance?

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II. The Signs of the Divine Confirmation given to Saul. 1 Samuel 10:2-16

2When thou art departed [goest] from me to-day, then [om. then] thou shalt [wilt] find two men by Rachel’s sepulchre in the border of Benjamin at Zelzah; and they will say unto [to] thee, The asses which thou wentest to seek are found; and lo, thy father hath left the care[FN3] of the asses, and sorroweth for you, saying, 3What shall I do for my son? Then [And] thou shalt go on forward from thence, and thou shalt come to the plain [oak][FN4] of Tabor, and there [ins. three men] shall meet thee three men [om. three men] going up to God to Bethel, one carrying three kids, and another carrying three[FN5] loaves of bread, and another carrying a bottle of 4 wine. And they will salute thee,[FN6] and give thee two loaves of bread, which thou 5 shalt receive of their hands. After that thou shalt [wilt] come to the hill of God[FN7], where is the garrison of the Philistines;[FN8] and it shall come to pass, when thou art come thither to the city, that thou shalt [wilt] meet a company of prophets[FN9] coming down from the high place, with [ins. and before them, om. with] a psaltery and a tabret and a pipe and a harp before them [om. before them], and they shall prophesy6[prophesying]; And the Spirit of the Lord [Jehovah] will come upon thee, and thou shalt [wilt] prophesy with them, and shalt [wilt] be turned into another 7 man. And let it be [om. let it be], when these signs are come unto thee, that [om. that] thou do [do thou] as occasion serve thee [what thy hand findeth]; for God[FN10] 8is with thee. And thou shalt go[FN11] down before me to Gilgal, and behold, I will come down unto thee, to offer burnt-offerings, and to sacrifice sacrifices of peace-offerings; seven days shalt thou tarry till I come to thee, and show thee what thou shalt do.

9And it was so [came to pass] that, when he had turned his back to go from Samuel, God gave him another heart; and all these signs came to pass that day. And 10 when they came thither to the hill [to Gibeah],[FN12] behold a company of prophets met him, and the Spirit of God came upon him, and he prophesied among them 11 And it came to pass, when all that knew him beforetime saw that behold [and behold] he prophesied among the prophets,[FN13] then the people said one to another, What is this that is come [What has happened] unto [to] the son of Kish? Isaiah 12Saul also among the prophets? And one of the same place answered and said, But [And] who is their[FN14] father? Therefore it became a proverb, Is Saul also among 13 the prophets? And when he had made an end of prophesying, he came to the 14 high

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place.[FN15] And Saul’s uncle said unto [to] him and to his servant, Whither went ye? And he said, To seek the asses; and when we saw that they were no 15 where,[FN16] we came [went] to Samuel. And Saul’s uncle said, Tell me, I pray thee, 16what Samuel said unto [to] you. And Saul said unto [to] his uncle, He told us plainly [om. plainly][FN17] that the asses were found. But of the matter of the kingdom, whereof Samuel spake, he told him not.LANGE, "I. 1 Samuel 10:1. The anointing. It is performed without witnesses in secret ( 1 Samuel 9:27), and is the factual confirmation to Saul of what Samuel had before told him in God’s name of his call to the kingd om. The vial ( ” ,פבה from ,פto drop, flow,” in Pi. only Ezekiel 47:2) is a narrow-necked vessel, from which the oil flowed in drops. The oil, we must suppose, was not of the ordinary sort, but the holy anointing-oil ( Exodus 29:7; Exodus 33-30:23 ) which, according to the Law, was used in the consecration of the sacred vessels and the priests. To this refers the expression “the vial of oil;” and it is supported by the analogy of the priest ’s consecration with the consecrated oil ( Leviticus 8:12), which, according to Exodus 30:31, was to be a holy oil throughout all generations, and by the use here and 2 Kings 9:3 of the word (יצק,) which is proper to the anointing of the high-priest. Besides, on account of the significance of the oil of priestly consecration, Samuel would have used no other in the consecration of the sacred person of the theocratic king. Anointing as a solemn usage in the consecration of a king is referred to as early as Judges 9:8; Judges 9:15, and, besides Saul here, is expressly mentioned as performed on other kings, on David ( 1 Samuel 16:3; 2 Samuel 2:4; 2 Samuel 5:3), Absalom ( 2 Samuel 19:11), Solomon ( 1 Kings 1:39), Joash ( 2 Kings 11:12), Jehoahaz ( 2 Kings 23:30), and Jehu ( 2 Kings 9:3). In case of regular succession the anointing was supposed to continue its effect [that Isaiah, the regular successor needed no new anointing—such is the view of the Rabbis—Tr.]; whence is explained the fact that only the above kings are mentioned as having been anointed [they being all founders of dynasties, or irregularly advanced to the throne—Tr.] (Oehl, Herz. R-E. VIII:10 sq.). On account of this anointing the theocratic king was called “the Anointed of the Lord.” Whence we see the general significance of the act: The Anointed was consecrated, sanctified to God; by the anointing the king is holy and unassailable ( 1 Samuel 24:7; 1 Samuel 26:9; 2 Samuel 19:22). It signifies, however, further in especial the equipment with the powers and gifts of the Spirit of God and the blessing of the salvation which is bestowed in them (comp. 1 Samuel 16:13). In accordance with the significance of the act of anointing it is narrated in 1 Samuel 10:9-10 how the Spirit of God came upon Saul. While the anointing thus set forth the divine consecration from above, the kiss, which Samuel then gave Saul, was the sign of the human recognition of his royal dignity, the expression of reverence and

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homage, as in Psalm 2:12. The kiss, seldom on the mouth, generally on the hand, knee, or garment [among modern Beduins on the forehead—Tr.], has always been in the East the universal sign of subordination and subjection, and is so yet, as also among the Slavic nations. The kissing of idols (their feet) is mentioned as a religious usage ( 1 Kings 19:18; Hosea 13:2; Job 31:27). The word with which Samuel turns to Saul after the anointing: Is it not that the Lord hath anointed thee? is witness and confirmation to him that Samuel is only the instrument in God’s hand in the consecration, that it is God’s act. (The הלוא, with the following בי, signifies “ yea, surely.” Clericus: an interrogation, instead of an affirmation”). Prince over his inheritance. נגיד, “leader, prince.” “His inheritance” is Israel, not only because of the great deliverance out of Egypt, Deuteronomy 4:20 (Keil), but also on the ground of the divine choice of Israel out of the mass of the heathen nations to be His own people ( Exodus 21:5). The Sept. rendering in 1 Samuel 2-10:1is as follows: “hath not the Lord anointed thee ruler over his people, over Israel? And thou shalt rule over the people of the Lord, and thou shalt save them out of the hand of their enemies. And this be to thee the sign that the Lord hath anointed thee ruler over his inheritance. ” This last clause“ that......inheritance” is the literal translation of the Masoretic text. The Vulg. has these words in the first sentence: “behold, the Lord hath anointed thee prince over his inheritance;“ then follows the addition: “and thou shalt deliver his people out of the hands of their enemies round about. And this is the sign to thee that the Lord hath anointed thee prince. ” These words of the Sept. and Vulg. are, however, not (with Then.) to be used to fill up a supposed gap in the text: We are rather to adopt Keil ’s remark that the Alex. text is merely a gloss from 1 Samuel 17-9:16 , introduced because the translator did not understand the “ is it not that?”, and especially because he did not see how Samuel could speak to Saul of signs [ 1 Samuel 10:7] without having before announced them as such. The gloss assumes that Samuel wished merely to give Saul a sign that the Lord had anointed him prince. On the contrary, as Keil points out, Samuel gave Saul not a sign (óçìåῖïí, אות), but three signs, and declares ( 1 Samuel 10:7) their purpose to be, that, on their occurrence, Saul should know what he had to do, Jehovah being with him.PETT, "Samuel Secretly Anoints Saul With Oil And As A Result Of Three Signs

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And The Coming Of The Spirit Of YHWH On Him Saul Becomes A New Man, But Keeps What It All Means In His Heart (1 Samuel 9:27 to 1 Samuel 10:16).

On being anointed by Samuel and leaving him Saul is given three signs which will reveal the truth of what Samuel has done, the first that he will learn that the asses have been found, the second that he and his servant will be provided with bread by pilgrims, and the third that he will meet a company of prophets, and that when he does so the Spirit of YHWH will come on him. But when he arrives home he keeps his anointing secret.

At the same time Samuel gives him clear instructions as to how in the future he is to know the mind of God. It will be by going to Gilgal and waiting there seven days before YHWH, until Samuel comes to him and offers up burnt offerings and sacrifices, at which point he will receive the mind of YHWH and learn what he has to do (1 Samuel 10:8). The purpose of this was clearly in order that Saul might constantly remember that his future success must wholly depend on YHWH.

Analysis.

a As they were going down at the end of the city, Samuel said to Saul, “Bid the servant pass on before us (and he passed on), but you stand still first, that I may cause you to hear the word of God.” Then Samuel took the vial of oil, and poured it on his head, and kissed him, and said, “Is it not that YHWH has anointed you to be war-leader over his inheritance?” (1 Samuel 9:27 to 1 Samuel 10:1).

b “When you have departed from me today, then you will come across two men by Rachel’s sepulchre, in the border of Benjamin at Zelzah, and they will say to you, ‘The asses which you went to look for are found, and, lo, your father has ceased caring for the asses, and is anxious for you, saying, “What shall I do for my son?” ’

c “Then shall you go on forward from there, and you will come to the oak of Tabor, and there will meet you there three men going up to God to Beth-el, one carrying

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three kids, and another carrying three loaves of bread, and another carrying a bottle of wine, and they will salute you, and give you two loaves of bread, which you will receive from their hand” (1 Samuel 10:3-4).

d After that you will come to the hill of God, where the garrison of the Philistines is, and it will come about that when you are come there, to the city, that you will meet a band of prophets coming down from the high place with a psaltery, and a timbrel, and a pipe, and a harp, before them, and they will be prophesying” (1 Samuel 10:5).

e “And the Spirit of YHWH will come mightily on you, and you will prophesy with them, and will be turned into another man” (1 Samuel 10:6)

f “And let it be, when these signs are come to you, that you do as occasion shall serve you, for God is with.” (1 Samuel 10:7).

g “And you shall go down before me to Gilgal, and, behold, I will come down unto you, to offer burnt-offerings, and to sacrifice sacrifices of peace-offerings. Seven days shall you tarry, till I come to you, and show you what you will do” (1 Samuel 10:8)

f And it was so, that, when he had turned his back to go from Samuel, God gave him another heart, and all those signs came about that day (1 Samuel 10:9).

e And when they came there to the hill, behold, a band of prophets met him, and the Spirit of God came mightily on him, and he prophesied among them (1 Samuel 10:10).

d And it came about that, when all who knew him previously saw that, “behold, he prophesies with the prophets”, then the people said one to another, “What is this that is come to the son of Kish? Is Saul also among the prophets?” ’And one of the same place answered and said, “And who is their father?” Therefore it became a

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proverb, “Is Saul also among the prophets?” (1 Samuel 10:11-12).

c And when he had made an end of prophesying, he came to the high place (1 Samuel 10:13).

b And Saul’s uncle said to him and to his servant, “Where did you go?” And he said, “To look for the asses, and when we saw that they were not found, we came to Samuel.” And Saul’s uncle said, “Tell me, I pray you, what Samuel said to you.” And Saul said to his uncle, “He told us plainly that the asses were found” (1 Samuel 10:14-16 a).

a But concerning the matter of the kingship, of which Samuel spoke, he did not tell him (1 Samuel 10:16 b).

Note that in ‘a’ Saul is secretly anointed as ‘war-leader’ over YHWH’s inheritance and in the parallel he says nothing about the kingship. In ‘b’ he will learn that the asses were found, and in the parallel Samuel had told him that the asses were found. In ‘c’ he meet pilgrims going to a high place and partakes of their food, and in the parallel he himself comes to a high place. In ‘d’ they are to meet a band of prophets who will be prophesying, and in the parallel all know that Saul has been prophesying among the prophets. In ‘e’ it is promised that the Spirit of YHWH will come mightily on him, and in the parallel the Spirit of YHWH comes mightily on him. In ‘f’ these signs are to come to him, and in the parallel the signs have come to him. Centrally in ‘g’ he is given the key to his future understanding of the mind of YHWH.PULPIT, "1Sa_10:1A vial of oil. Hebrew, "the vial of oil," because it was that same holy oil with which the priests were anointed (Exo_29:7). Throughout Holy Scripture the office of king appears as one most sacred, and it is the king, and not the priest, who is especially called Messiah, Jehovah s anointed (1Sa_2:10, 1Sa_2:35; 1Sa_12:3, 1Sa_12:5; 1Sa_16:6, etc.), because he represented the authority and power of God. And kissed him. I.e. did homage to him, and gave him the symbol and token of allegiance (see Psa_2:12). Is it not?.... A strong affirmation often takes the form of a question, especially when, as probably was the case here, surprise is manifested. Saul, on whom the occurrences of the previous day must have come as strange and unintelligible marvels, was no doubt still

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more embarrassed when one so old and venerable, both in person and office, as Samuel solemnly consecrated him to be Israel’s prince (see 1Sa_9:16), and gave him the kiss of fealty and allegiance. Samuel, therefore, answers Saul’s inquiring looks with this question, and, further, gives him three signs to quiet his doubts, and convince him that his appointment is from God.BI, "Then Samuel took a vial of oil.The discipline of a promoted lifeMen are not usually taken from the valley of ordinary toil, and instantaneously placed, as by the flight of an angel, upon the cloud-wrapped peak of national greatness. There must be a climbing process; its accomplishment may be tedious, its progress slow, its experiences sorrowful, but such discipline is necessary. And as we climb the rugged path, exhilarating breezes refresh, sweeping prospects gladden; and the soul thrilled by such beauty, achieves fitness for the higher sphere of duty. Summer does not suddenly come around us with its grandeur, touching nature into fragrance, but advances gently through the frozen portals of winter and the uncalculated possibilities of spring. So with the promotions of human life. God descends unknown to the busy multitude, appropriates the Saul, and brings into contact with the spiritual, that under its tuition he may be fitted for kingship. This promoted life was—I. Unostentatious is its commencement. It might be accepted as an axiom that all great results issue from small beginnings. Throughout this coronation the greatest simplicity prevails. Only two are present—a ruddy youth, an aged man—both in the great temple of nature, with God for witness. Consider the disciplinary nature of this coronation.

1. Its simplicity would appear contradictory. It would seem unlikely that the highest office of life should be introduced in such poor attire.2. It would appear unauthenticated. There was no human witness besides the two interested parties. They were alone. The only guarantee he had was the reputation of the prophet; and if that failed, he had no refuge, for his own word would not be sufficient to establish anything so unlikely. He would, like Joseph, have been designated the Dreamer. This consideration would impose silence even if disappointed.3. Then the suggestion of promotion was interrogative. “Is it not because the Lord hath anointed thee to be captain over his inheritance?” (1Sa_10:1). Thus we can easily imagine how this coronation scene would test the character, try the patience, exercise the thought, and discipline the soul of this incipient king. This promoted life was—

II. Confirmatory in its progress. Moral discipline does not retain its darkness. Night clears away, and in the bright shining of morning, fear is dispelled and hope realised. So with Saul, he has passed the midnight of preparation, and now departing from the prophet, his claim to kingship will be vindicated by foretold events. Confirmed:—1. By the restoration of lost property. The most trivial incidents may prove confirmatory to the reality of Divine promotion. A shining star authenticates the power of God as much as the solar system. So the finding of asses on our homeward journey may stamp our elevation with truth, as much as the mightiest catastrophe of history. Here also is seen the beneficence and considerateness of the Divine plan. In that the missions of life are attested by measures adapted to condition and want.

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Saul had been in search of the asses; their restoration was used as the Divine indenture. Saul had to pass the sepulchre of Rachel on his way home. Why? Was it not to solemnise him in his transition to kingship? To remind him of his future destiny? The journey of life is full of tombs, to hush the mirth of the traveller by the reflections of another world. Here we see the wisdom of the Divine plan in that he makes the monitors of life confirm its elevation. He was confirmed:—2. By the manifestation of hospitality. These people were no doubt going to worship, to sacrifice to God; and, being prompted by the Divine Spirit, paid homage to their unknown but future king. Men often unconsciously outstrip themselves. In ministering to the necessities of a man they sometimes minister to a king. This scene in connection with Rachel’s tomb shows the contrasts of life; that, while death is near, there is sufficient to keep in life and comfort; that while there are tombs on our life road there is also a sanctuary. The former representing the power of evil, the latter the power of good. Past both the promoted one must walk, that, filled with sadness at the grave, joy may come with stronger impulse at the sanctuary. Lastly, he was confirmed:—3. By the sympathetic power of prophecy. “And thou shalt prophesy with them” (1Sa_10:6). The young king was now to meet a band of students from the college of the prophets. This is a typal of all life; it is full of the educational, and that educational is spiritual in its nature. This company of prophets had instruments of music. So a minister’s life, like a peal of bells, should give forth the choicest music at the lightest touch. Who ought to carry the harp, the tabrets of life, if a teacher of the highest music, the divinest harmony, does not?

III. Preparatory in its issue. Saul seems now to have reached the level of prophetic character; from henceforth he is fit for the regal. He is prepared:—1. By the impartation of a new nature. “God gave him another heart” (1Sa_10:9). What does this mean, but that Saul was converted? Are we told that it was a mere external fitness; an intellectual foresight, or heroic courage, necessary for his office? Was it merely the creation of a taste for the new sphere of duty? If so, it should have said that God gave him another inclination. No! God gave him another heart, swept of the past, filled with the seeds of a larger manhood.2. By the baptism of the Holy Spirit. “And the Spirit of God came upon him” (1Sa_10:10). Surely no king commenced his rule with greater blessing or deeper fitness. But we shall yet have to witness the tempestuous sunset of this great life. If kings now were selected by God, and qualified by his Spirit, what a glory would enshrine our national constitution! Lessons:—

(1) Learn that the Spiritual ought to be the Supreme Power of national life.(2) That when God calls to the higher duties of life he qualifies for them.(3) That on the road to the sanctuary you are likely to meet the newly-made king.(4) That life is capable of the highest development. (Joseph S. Exell, M. A.)

Saul anointed by SamuelThere is a remarkable minuteness of detail in this and other narratives in Samuel,

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suggesting the authenticity of the narrative, and the authorship of one who was personally connected with the transactions. Everything was planned to impress on Saul that his elevation to the royal dignity was not to be viewed by him as a mere piece of good fortune. Both Saul and the people must see the hand of God very plainly in Saul’s elevation, and the king must enter on his duties with a profound sense of the supernatural influences through which he had been elevated, and his obligation to rule the people in the fear, and according to the will, of God. To be thus anointed by God’s recognised servant, was to receive the approval of God Himself. Saul now became God’s messiah—the Lord’s anointed. For the term messiah, as applied to Christ, belongs to His kingly office. Though the priests likewise were anointed, the title derived from that act was not appropriated by them, but by the kings. It was counted a high and solemn dignity, making the king’s person sacred, in the eyes of every God-fearing man. Yet this was not an indelible character; it might be forfeited by unfaithfulness and transgression. The only Messiah, the only Anointed One, who was incapable of being set aside, was He whom the kings of Israel typified. It is evident that Saul was surprised at the acts of Samuel. It was reasonable that Saul should be supplied with tangible proofs that in anointing him as king Samuel had complied with the will of God. These tangible proofs Samuel proceeded to give. We must try, first, to form some idea of Saul’s state of mind in the midst of these strange events. The thought of being king of Israel must have set his whole being vibrating with high emotion. He was like a cloud surcharged with electricity; he was in that state of nervous excitement which craves a physical outlet, whether in singing, or shouting, or leaping,—anything to relieve the brain and nervous system, which seem to tremble and struggle under the extraordinary pressure. But mingling with these, there must have been another, and perhaps deeper, emotion at work in Saul’s bosom. He had been brought into near contact with the Supernatural. The thought of the Infinite Power that ordains and governs all had been stirred very vividly within him. The three tokens of Divine ordination met with in succession at Rachel’s tomb, in the plain of Tabor, and in the neighbourhood of Gibeah, must have impressed him very profoundly. Probably he had never had any very distinct impression of the great Supernatural Being before. It is always a solemn thing to feel in the presence of God, and to remember that He is searching us. At such times the sense of our guilt, feebleness, dependence, usually comes to us, full and strong. Must it not have been so with Saul? The whole susceptibilities of Saul were in a state of high excitement; the sense of the Divine presence was on him, and for the moment a desire, to render to God some acknowledgment of all the mercy which had come upon him. When therefore he met the company of prophets coming down the hill, he was impelled by the surge of his feelings to join their company and take part in their song. But it was an employment very different from what had hitherto been his custom. That utter worldliness of mind which we have referred to us his natural disposition would have made him scorn any such employment in his ordinary mood as utterly alien to his feelings. Too often we see that worldly-minded men not only have no relish for spiritual exercises, but feel bitterly and scornfully towards those who affect them. The reason is not far to seek. They know that religious men count them guilty of sin, of great sin, in so neglecting the service of God. To be condemned, whether openly or not, galls their pride, and sets them to disparage those who have so low an opinion of them. It is not said that Saul had felt bitterly towards religious men previous to this time. But whether he did so or not, he appears to have kept aloof from them quite as much as if he had. And now in his own city he appears among the prophets, as if sharing their inspiration, and joining with them openly in the praises of God. It is so strange a sight that every one is astonished. “Saul 22

among the prophets!” people exclaim, “Shall wonders ever cease?” And yet Saul was not in his right place among the prophets. Saul was like the stony ground seed in the parable of the sower. He had no depth of root. His enthusiasm on this occasion was the result of forces which did not work at the heart of his nature. It was the result of the new and most remarkable situation in which he found himself, not of any new principle of life, any principle that would involve a radical change. Ordination to the ministry, or to any other spiritual office, solemnises one at first, even though one may not, be truly converted, and nerves one with strength and resolution to throw off many an evil habit. But the solemn impression wanes with time, and the carnal nature asserts its claims. How earnest and how particular men ought ever to be in examining themselves whether their serious impressions are the effect of a true change of nature, or whether they are not mere temporary experiences, the casual result of external circumstances. Alas, Saul was like the young man also in the particular that made all the rest of little effect—“One thing thou lackest.” (W. G. Blaikie, D. D.)

The appointment, of SaulA sovereign Lord has already determined the destination of the crown. The royalty is to light on the head of Saul. Forthwith a wakeful Providence works onward to this end. Let us mark its mysterious movements. See in this transaction God’s absolute sovereignty. See also how its end is reached by the confluence of two providential currents. An ordinary incident of rural life summons Saul from his home—his wanderings lead him to the neighbourhood of Samuel’s dwelling—his servant knows this—Saul consents to an interview. This is one stream. The other meets it. Samuel is forewarned. It was a fair morning this to a hopeful day. By this series of events, most powerful provision was made for attaching the newly-appointed monarch to the service of God. His selection was manifestly the result of a heavenly grace, which reposed on no ground but its own sovereign will. And the manner in which the way to it had been smoothed was well fitted to impress him with the nearness, penetrating knowledge, and controlling power of God. But this great lesson is not yet finished. Signs from heaven are granted. Saul’s excitement grows with the occurrence of each new incident. And thus, no doubt, his mind was prepared for that mysterious operation of the Spirit by which he joined the company of prophets in their ardent utterances of sacred truth. His heart was not renewed. But inspiration is different from regeneration. And if a Balaam’s worldly heart were made a consecrated vehicle of truth, why might not, Saul’s? Elevated conceptions and ardent enthusiasm of feeling on sacred subjects may dwell in the neighbourhood of an icy heart, that has never returned in love the smile of a forgiving God. Most direful anomaly! Our maimed and dislocated nature has lost the power of interior transmission. Sunlight may glare on the understanding, while chilly darkness nestles in the heart. But Saul’s true character was not discerned. The first step has now been taken. But the appointment must be made public. How rich was this opening period in manifestations of an overruling Providence! The new and strong emotions, the strange salutes and offerings of passing travellers, and the sacred welcome of a company of prophets—the disposing of the lot to make it fall on him—the divine disclosure of his hiding place—all these made up a crowded region of miraculous interposition in which God treasured up mighty impulses to mould and guide his future life. He is placed in the centre of scenes most touching, solemn, and memorable. In this small spot lie powers enough to move a lifetime. These basement facts, like those of the national history, are fruitful of mighty and lasting impulses. The vessel is launched, the anchor is weighed, the breeze has filled

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her sails. If she founder at sea, we shall know where the blame lies. (P. Richardson, B. A.)

King making1. The lines of Providence are convergent and divergent. They come from different points of the compass towards one centre, and radiate outwards from unity into diversity. The chief events of four thousand years of human history all tended to one grand consummation, and when God became incarnate realised their end. From that event the lines of Providence have been diverging ever since, and are designed to embrace in their benignant influences the wide world and the various races of men. The Old Testament history all coiled into Jesus of Nazareth; the New Testament history unrolls from him. Chronology is all comprised in Before Christ and After Christ. This arrangement is common to the providence of God. One series of events conspires to develop another. The same Providence is seen in many periods of Hebrew history, and in none more strikingly than in the influences which brought Saul and Samuel together, and the issues that resulted from a monarchy in Israel. The outward circumstance was striking, but the diversified providences had been divinely arranged to further it. Infallible wisdom had guided these two men, and in their meeting prepared for kingly rule in Israel. In the appearance of Saul at the time appointed, Samuel had full testimony to the word of God. The event proved the prediction and strengthened his faith in God. Every new evidence works conviction in the believer, and does much to conform his mind to God. But there was another person to be convinced of the Divine arrangement—Saul. The evidence was vouchsafed in a manner fitted to impress, and so cumulative and varied as to work conviction. Samuel’s conduct towards him, and the circumstances that transpired on his way home, after he left the prophet, were unmistakable signs that God was preparing some dignity for him among his people. These three signs were designed to warrant his faith in the announcement, to encourage his hope, and to prepare him to conform to the arrangement of God for the government of His people, and to certain special directions given by Samuel with reference to his coronation.2. Whom God calls to any service He will make fit for it. If He advance to another station, He will give another heart to those who sincerely desire to serve Him with their power. Just as of old God endowed Bezaleel and Aholiab with skill to design, and build, and carve the work of the tabernacle of the wilderness, so did he endow Saul with the qualities of a kingly mind. These were apart from the moral qualities that relate to the right service of God. The latter are not so much endowments attached to a man, as the necessary fruits of a thorough conversion and a new heart. Saul had the one, but he had not the other. He had another heart, but, not a new heart. He gave evidence of possessing the gifts of kingship, but none of the grace of holy living. While he could henceforth command armies and practice diplomacy, he cared not for keeping a conscience void of offence toward God and man. His heart was not right with God. It is not enough to have natural endowments, or learned attainments of skill or wisdom. What are the wit of Voltaire, the poetry of Byron, the science of Halley, the philosophy of Hobbes, the command of Napoleon, the statesmanship of Pitt, the eloquence of Sheridan, the taste of Beckford, the learning of Michaelis, the common sense of Franklin, the mechanical skill of Stephenson, the business talents of a Rothschild, if you have not the grace of God to transform your

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heart and to make you holy? Gifts may make you illustrious, and useful, and powerful among men, but they do not make you fit for the fellowship of God, or prepare you for the holiness of heaven. They are of value. Sanctified by grace, the highest gifts have their place and their usefulness in the Church, Saul had striking evidences presented to his mind of the prospect which Samuel opened up to his hope. The clear fulfilment of all that had been foretold must have convinced him that he was designed for dignity. He weighed it well, was persuaded of it, and waited for its accomplishment.3. The manner of the kingdom was written in a book for his study and observance (1Sa_10:25). This was their constitution—the covenant between monarch and subjects. The rights of the king were specified therein, and so were the rights of the people. The government of Israel was to be no absolute monarchy, nor was it to be a democracy. This was also the case when David was made king of Israel (2Sa_5:3), and when Joash was proclaimed in Judah, after the despotic usurpation of Athaliah (2Ki_11:17). It was as sinful in the one to break the covenant as in the other. In the word of God there is a clear recognition of the rights of the ruled as well as of the ruler. No man is at liberty to tyrannise over another. The model people of the ancient world had rules for kings such as no constitution has ever yet continued. The engagement between God, king, and people, was laid up before the Lord, to be kept under his eye, and to be a witness against monarch and subject should they break their engagements. It is a solemn thought that all our engagements are laid up before the Lord. They are held in all their integrity by him, and be never fails to fulfil his part. Once entered into by us, we become bound, and are responsible, and must render an account for the manner in which we bays kept them. Your signature to a bill, given by impulse, cannot be nullified before a court of law, it is binding, and you can be distrained for payment. In like manner all solemn resolutions and spiritual pledges are binding, and are laid up before the Lord. Under these mutual obligations Samuel sent king and people to their several homes.4. That was a happy day in Israel. Samuel had reason to be glad, and king and people had abundant cause for joy. The monarchy had been established. God had smiled on the first royal act of Saul. The nation had united in a public service of gratitude. On a theatre so full of historic interest, they all rejoiced greatly. Their difficulties now seemed ended, and their hearts flowed over in exuberant joy. If they abode in the love and obedience of God, joy would possess their souls. (R. Steel.)

2 When you leave me today, you will meet two men near Rachel’s tomb, at Zelzah on the border of Benjamin. They will say to you, ‘The donkeys you set out to look for have been found. And now

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your father has stopped thinking about them and is worried about you. He is asking, “What shall I do about my son?”’

BARNES, "Then Samuel took a vial of oil.The discipline of a promoted lifeMen are not usually taken from the valley of ordinary toil, and instantaneously placed, as by the flight of an angel, upon the cloud-wrapped peak of national greatness. There must be a climbing process; its accomplishment may be tedious, its progress slow, its experiences sorrowful, but such discipline is necessary. And as we climb the rugged path, exhilarating breezes refresh, sweeping prospects gladden; and the soul thrilled by such beauty, achieves fitness for the higher sphere of duty. Summer does not suddenly come around us with its grandeur, touching nature into fragrance, but advances gently through the frozen portals of winter and the uncalculated possibilities of spring. So with the promotions of human life. God descends unknown to the busy multitude, appropriates the Saul, and brings into contact with the spiritual, that under its tuition he may be fitted for kingship. This promoted life was—I. Unostentatious is its commencement. It might be accepted as an axiom that all great results issue from small beginnings. Throughout this coronation the greatest simplicity prevails. Only two are present—a ruddy youth, an aged man—both in the great temple of nature, with God for witness. Consider the disciplinary nature of this coronation.

1. Its simplicity would appear contradictory. It would seem unlikely that the highest office of life should be introduced in such poor attire.2. It would appear unauthenticated. There was no human witness besides the two interested parties. They were alone. The only guarantee he had was the reputation of the prophet; and if that failed, he had no refuge, for his own word would not be sufficient to establish anything so unlikely. He would, like Joseph, have been designated the Dreamer. This consideration would impose silence even if disappointed.3. Then the suggestion of promotion was interrogative. “Is it not because the Lord hath anointed thee to be captain over his inheritance?” (1Sa_10:1). Thus we can easily imagine how this coronation scene would test the character, try the patience, exercise the thought, and discipline the soul of this incipient king. This promoted life was—

II. Confirmatory in its progress. Moral discipline does not retain its darkness. Night clears away, and in the bright shining of morning, fear is dispelled and hope realised. So with Saul, he has passed the midnight of preparation, and now departing from the 26

prophet, his claim to kingship will be vindicated by foretold events. Confirmed:—1. By the restoration of lost property. The most trivial incidents may prove confirmatory to the reality of Divine promotion. A shining star authenticates the power of God as much as the solar system. So the finding of asses on our homeward journey may stamp our elevation with truth, as much as the mightiest catastrophe of history. Here also is seen the beneficence and considerateness of the Divine plan. In that the missions of life are attested by measures adapted to condition and want. Saul had been in search of the asses; their restoration was used as the Divine indenture. Saul had to pass the sepulchre of Rachel on his way home. Why? Was it not to solemnise him in his transition to kingship? To remind him of his future destiny? The journey of life is full of tombs, to hush the mirth of the traveller by the reflections of another world. Here we see the wisdom of the Divine plan in that he makes the monitors of life confirm its elevation. He was confirmed:—2. By the manifestation of hospitality. These people were no doubt going to worship, to sacrifice to God; and, being prompted by the Divine Spirit, paid homage to their unknown but future king. Men often unconsciously outstrip themselves. In ministering to the necessities of a man they sometimes minister to a king. This scene in connection with Rachel’s tomb shows the contrasts of life; that, while death is near, there is sufficient to keep in life and comfort; that while there are tombs on our life road there is also a sanctuary. The former representing the power of evil, the latter the power of good. Past both the promoted one must walk, that, filled with sadness at the grave, joy may come with stronger impulse at the sanctuary. Lastly, he was confirmed:—3. By the sympathetic power of prophecy. “And thou shalt prophesy with them” (1Sa_10:6). The young king was now to meet a band of students from the college of the prophets. This is a typal of all life; it is full of the educational, and that educational is spiritual in its nature. This company of prophets had instruments of music. So a minister’s life, like a peal of bells, should give forth the choicest music at the lightest touch. Who ought to carry the harp, the tabrets of life, if a teacher of the highest music, the divinest harmony, does not?

III. Preparatory in its issue. Saul seems now to have reached the level of prophetic character; from henceforth he is fit for the regal. He is prepared:—1. By the impartation of a new nature. “God gave him another heart” (1Sa_10:9). What does this mean, but that Saul was converted? Are we told that it was a mere external fitness; an intellectual foresight, or heroic courage, necessary for his office? Was it merely the creation of a taste for the new sphere of duty? If so, it should have said that God gave him another inclination. No! God gave him another heart, swept of the past, filled with the seeds of a larger manhood.2. By the baptism of the Holy Spirit. “And the Spirit of God came upon him” (1Sa_10:10). Surely no king commenced his rule with greater blessing or deeper fitness. But we shall yet have to witness the tempestuous sunset of this great life. If kings now were selected by God, and qualified by his Spirit, what a glory would enshrine our national constitution! Lessons:—

(1) Learn that the Spiritual ought to be the Supreme Power of national life.(2) That when God calls to the higher duties of life he qualifies for them.

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(3) That on the road to the sanctuary you are likely to meet the newly-made king.(4) That life is capable of the highest development. (Joseph S. Exell, M. A.)

Saul anointed by SamuelThere is a remarkable minuteness of detail in this and other narratives in Samuel, suggesting the authenticity of the narrative, and the authorship of one who was personally connected with the transactions. Everything was planned to impress on Saul that his elevation to the royal dignity was not to be viewed by him as a mere piece of good fortune. Both Saul and the people must see the hand of God very plainly in Saul’s elevation, and the king must enter on his duties with a profound sense of the supernatural influences through which he had been elevated, and his obligation to rule the people in the fear, and according to the will, of God. To be thus anointed by God’s recognised servant, was to receive the approval of God Himself. Saul now became God’s messiah—the Lord’s anointed. For the term messiah, as applied to Christ, belongs to His kingly office. Though the priests likewise were anointed, the title derived from that act was not appropriated by them, but by the kings. It was counted a high and solemn dignity, making the king’s person sacred, in the eyes of every God-fearing man. Yet this was not an indelible character; it might be forfeited by unfaithfulness and transgression. The only Messiah, the only Anointed One, who was incapable of being set aside, was He whom the kings of Israel typified. It is evident that Saul was surprised at the acts of Samuel. It was reasonable that Saul should be supplied with tangible proofs that in anointing him as king Samuel had complied with the will of God. These tangible proofs Samuel proceeded to give. We must try, first, to form some idea of Saul’s state of mind in the midst of these strange events. The thought of being king of Israel must have set his whole being vibrating with high emotion. He was like a cloud surcharged with electricity; he was in that state of nervous excitement which craves a physical outlet, whether in singing, or shouting, or leaping,—anything to relieve the brain and nervous system, which seem to tremble and struggle under the extraordinary pressure. But mingling with these, there must have been another, and perhaps deeper, emotion at work in Saul’s bosom. He had been brought into near contact with the Supernatural. The thought of the Infinite Power that ordains and governs all had been stirred very vividly within him. The three tokens of Divine ordination met with in succession at Rachel’s tomb, in the plain of Tabor, and in the neighbourhood of Gibeah, must have impressed him very profoundly. Probably he had never had any very distinct impression of the great Supernatural Being before. It is always a solemn thing to feel in the presence of God, and to remember that He is searching us. At such times the sense of our guilt, feebleness, dependence, usually comes to us, full and strong. Must it not have been so with Saul? The whole susceptibilities of Saul were in a state of high excitement; the sense of the Divine presence was on him, and for the moment a desire, to render to God some acknowledgment of all the mercy which had come upon him. When therefore he met the company of prophets coming down the hill, he was impelled by the surge of his feelings to join their company and take part in their song. But it was an employment very different from what had hitherto been his custom. That utter worldliness of mind which we have referred to us his natural disposition would have made him scorn any such employment in his ordinary mood as utterly alien to his feelings. Too often we see that worldly-minded men not only have no relish for spiritual exercises, but feel bitterly and scornfully towards those who affect them. The reason is not far to seek. They know that

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religious men count them guilty of sin, of great sin, in so neglecting the service of God. To be condemned, whether openly or not, galls their pride, and sets them to disparage those who have so low an opinion of them. It is not said that Saul had felt bitterly towards religious men previous to this time. But whether he did so or not, he appears to have kept aloof from them quite as much as if he had. And now in his own city he appears among the prophets, as if sharing their inspiration, and joining with them openly in the praises of God. It is so strange a sight that every one is astonished. “Saul among the prophets!” people exclaim, “Shall wonders ever cease?” And yet Saul was not in his right place among the prophets. Saul was like the stony ground seed in the parable of the sower. He had no depth of root. His enthusiasm on this occasion was the result of forces which did not work at the heart of his nature. It was the result of the new and most remarkable situation in which he found himself, not of any new principle of life, any principle that would involve a radical change. Ordination to the ministry, or to any other spiritual office, solemnises one at first, even though one may not, be truly converted, and nerves one with strength and resolution to throw off many an evil habit. But the solemn impression wanes with time, and the carnal nature asserts its claims. How earnest and how particular men ought ever to be in examining themselves whether their serious impressions are the effect of a true change of nature, or whether they are not mere temporary experiences, the casual result of external circumstances. Alas, Saul was like the young man also in the particular that made all the rest of little effect—“One thing thou lackest.” (W. G. Blaikie, D. D.)

The appointment, of SaulA sovereign Lord has already determined the destination of the crown. The royalty is to light on the head of Saul. Forthwith a wakeful Providence works onward to this end. Let us mark its mysterious movements. See in this transaction God’s absolute sovereignty. See also how its end is reached by the confluence of two providential currents. An ordinary incident of rural life summons Saul from his home—his wanderings lead him to the neighbourhood of Samuel’s dwelling—his servant knows this—Saul consents to an interview. This is one stream. The other meets it. Samuel is forewarned. It was a fair morning this to a hopeful day. By this series of events, most powerful provision was made for attaching the newly-appointed monarch to the service of God. His selection was manifestly the result of a heavenly grace, which reposed on no ground but its own sovereign will. And the manner in which the way to it had been smoothed was well fitted to impress him with the nearness, penetrating knowledge, and controlling power of God. But this great lesson is not yet finished. Signs from heaven are granted. Saul’s excitement grows with the occurrence of each new incident. And thus, no doubt, his mind was prepared for that mysterious operation of the Spirit by which he joined the company of prophets in their ardent utterances of sacred truth. His heart was not renewed. But inspiration is different from regeneration. And if a Balaam’s worldly heart were made a consecrated vehicle of truth, why might not, Saul’s? Elevated conceptions and ardent enthusiasm of feeling on sacred subjects may dwell in the neighbourhood of an icy heart, that has never returned in love the smile of a forgiving God. Most direful anomaly! Our maimed and dislocated nature has lost the power of interior transmission. Sunlight may glare on the understanding, while chilly darkness nestles in the heart. But Saul’s true character was not discerned. The first step has now been taken. But the appointment must be made public. How rich was this opening period in manifestations of an overruling Providence! The new and strong emotions, the strange salutes and

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offerings of passing travellers, and the sacred welcome of a company of prophets—the disposing of the lot to make it fall on him—the divine disclosure of his hiding place—all these made up a crowded region of miraculous interposition in which God treasured up mighty impulses to mould and guide his future life. He is placed in the centre of scenes most touching, solemn, and memorable. In this small spot lie powers enough to move a lifetime. These basement facts, like those of the national history, are fruitful of mighty and lasting impulses. The vessel is launched, the anchor is weighed, the breeze has filled her sails. If she founder at sea, we shall know where the blame lies. (P. Richardson, B. A.)

King making1. The lines of Providence are convergent and divergent. They come from different points of the compass towards one centre, and radiate outwards from unity into diversity. The chief events of four thousand years of human history all tended to one grand consummation, and when God became incarnate realised their end. From that event the lines of Providence have been diverging ever since, and are designed to embrace in their benignant influences the wide world and the various races of men. The Old Testament history all coiled into Jesus of Nazareth; the New Testament history unrolls from him. Chronology is all comprised in Before Christ and After Christ. This arrangement is common to the providence of God. One series of events conspires to develop another. The same Providence is seen in many periods of Hebrew history, and in none more strikingly than in the influences which brought Saul and Samuel together, and the issues that resulted from a monarchy in Israel. The outward circumstance was striking, but the diversified providences had been divinely arranged to further it. Infallible wisdom had guided these two men, and in their meeting prepared for kingly rule in Israel. In the appearance of Saul at the time appointed, Samuel had full testimony to the word of God. The event proved the prediction and strengthened his faith in God. Every new evidence works conviction in the believer, and does much to conform his mind to God. But there was another person to be convinced of the Divine arrangement—Saul. The evidence was vouchsafed in a manner fitted to impress, and so cumulative and varied as to work conviction. Samuel’s conduct towards him, and the circumstances that transpired on his way home, after he left the prophet, were unmistakable signs that God was preparing some dignity for him among his people. These three signs were designed to warrant his faith in the announcement, to encourage his hope, and to prepare him to conform to the arrangement of God for the government of His people, and to certain special directions given by Samuel with reference to his coronation.2. Whom God calls to any service He will make fit for it. If He advance to another station, He will give another heart to those who sincerely desire to serve Him with their power. Just as of old God endowed Bezaleel and Aholiab with skill to design, and build, and carve the work of the tabernacle of the wilderness, so did he endow Saul with the qualities of a kingly mind. These were apart from the moral qualities that relate to the right service of God. The latter are not so much endowments attached to a man, as the necessary fruits of a thorough conversion and a new heart. Saul had the one, but he had not the other. He had another heart, but, not a new heart. He gave evidence of possessing the gifts of kingship, but none of the grace of holy living. While he could henceforth command armies and practice diplomacy, he

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cared not for keeping a conscience void of offence toward God and man. His heart was not right with God. It is not enough to have natural endowments, or learned attainments of skill or wisdom. What are the wit of Voltaire, the poetry of Byron, the science of Halley, the philosophy of Hobbes, the command of Napoleon, the statesmanship of Pitt, the eloquence of Sheridan, the taste of Beckford, the learning of Michaelis, the common sense of Franklin, the mechanical skill of Stephenson, the business talents of a Rothschild, if you have not the grace of God to transform your heart and to make you holy? Gifts may make you illustrious, and useful, and powerful among men, but they do not make you fit for the fellowship of God, or prepare you for the holiness of heaven. They are of value. Sanctified by grace, the highest gifts have their place and their usefulness in the Church, Saul had striking evidences presented to his mind of the prospect which Samuel opened up to his hope. The clear fulfilment of all that had been foretold must have convinced him that he was designed for dignity. He weighed it well, was persuaded of it, and waited for its accomplishment.3. The manner of the kingdom was written in a book for his study and observance (1Sa_10:25). This was their constitution—the covenant between monarch and subjects. The rights of the king were specified therein, and so were the rights of the people. The government of Israel was to be no absolute monarchy, nor was it to be a democracy. This was also the case when David was made king of Israel (2Sa_5:3), and when Joash was proclaimed in Judah, after the despotic usurpation of Athaliah (2Ki_11:17). It was as sinful in the one to break the covenant as in the other. In the word of God there is a clear recognition of the rights of the ruled as well as of the ruler. No man is at liberty to tyrannise over another. The model people of the ancient world had rules for kings such as no constitution has ever yet continued. The engagement between God, king, and people, was laid up before the Lord, to be kept under his eye, and to be a witness against monarch and subject should they break their engagements. It is a solemn thought that all our engagements are laid up before the Lord. They are held in all their integrity by him, and be never fails to fulfil his part. Once entered into by us, we become bound, and are responsible, and must render an account for the manner in which we bays kept them. Your signature to a bill, given by impulse, cannot be nullified before a court of law, it is binding, and you can be distrained for payment. In like manner all solemn resolutions and spiritual pledges are binding, and are laid up before the Lord. Under these mutual obligations Samuel sent king and people to their several homes.4. That was a happy day in Israel. Samuel had reason to be glad, and king and people had abundant cause for joy. The monarchy had been established. God had smiled on the first royal act of Saul. The nation had united in a public service of gratitude. On a theatre so full of historic interest, they all rejoiced greatly. Their difficulties now seemed ended, and their hearts flowed over in exuberant joy. If they abode in the love and obedience of God, joy would possess their souls. (R. Steel.)

CLARKE, "Rachel’s sepulcher - This was nigh to Bethlehem. See Gen_35:19.At Zelzah - If this be the name of a place, nothing is known of it.The Hebrew בצלצח betseltsach is translated by the Septuagint ἁλλομενους μεγαλα,

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dancing greatly: now this may refer to the joy they felt and expressed on finding the asses, or it may refer to those religious exultations, or playing on instruments of music, mentioned in the succeeding verses.

GILL, "When thou art departed from me today,.... Not as soon as he was departed, for he had some few miles to go from Ramah to Rachel's grave near Bethlehem: thou shalt find two men by Rachel's sepulchre, in the border of Benjamin, at Zelzah; the Jews move a difficulty here, that Rachel's sepulchre should be said to be in the border of Benjamin, when it was by Bethlehemephrath, in the tribe of Judah, Gen_35:19 and which they solve by observing, that these men were now, at the time Samuel was speaking, by the grave of Rachel, but as they were coming on he would meet them at Zelzah, in the border of Benjamin (z); but there is no need of this, Rachel's grave was not at Bethlehem, but in, the way to it; and besides, as these two tribes were contiguous, and this city being on the borders of both, it might be said at one time to be in the border of Benjamin, and at another in the border of Judah, or in Judah, without any contradiction. Of Zelzah we nowhere else read, but it is plain it was near the sepulchre of Rachel, and perhaps nearer than Bethlehem. The Arabic geographer (a) speaks of Rachel's grave as in the midway between Jerusalem and Bethlehem; and says there were twelve stones upon it, and a stone arched vault over it; and the same is affirmed by Benjamin of Tudela (b), who makes it to be but half a mile from Bethlehem. Jarchi would have Zelzah to be the same with Jerusalem, which is not probable: and they will say unto thee, the asses which thou wentest to seek are found; as Samuel had before told Saul they were, 1Sa_9:20. and, lo, thy father hath left the care of the asses; or had left all thoughts about them, and concern for them, not minding whether he heard of them or not, and this before they were found; or otherwise it would have been no strange thing to drop all thoughts about them, when they were found: and sorroweth for you; for Saul, and his servant; such was the anxiety and distress of his mind lest any evil should befall them, having been gone so long in quest of the asses, that he had as it were forgot them, and lost all care and concern about them, in comparison of his son and servant; but especially his sorrow rose high for his son, as follows: saying, what shall I do for my son? though he was concerned for his servant, yet most for his son; he might have another servant, and not another son, and Saul seems to be his only one, which made his grief for him the greater, see 1Ch_8:33. Now as these were contingent events here foretold, as meeting with two men at a certain place described, the words related expressly they should say to him when he met them, and these exactly coming to pass, would most clearly prove Samuel to be a true prophet, and confirm Saul in the belief of what he had said and done to him concerning the kingdom. Another sign follows.

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HENRY, "II. For his further satisfaction he gives him some signs, which should come to pass immediately, this very day; and they were such as would not only confirm the word of Samuel in general, and prove him a true prophet, but would confirm this word to Saul in particular, that he should be king. 1. He should presently meet with some that would bring him intelligence from home of the care his father's house was in concerning him, 1Sa_10:2. These he would meet hard by Rachel's sepulchre. The first place Samuel directed him to was a sepulchre, the sepulchre of one of his ancestors, for Rachel died in travail with Benjamin; there he must read a lecture of his own mortality, and now that he had a crown in his eye must think of his grave, in which all his honour would be laid in the dust. Here two men would meet him, perhaps sent on purpose to look after him, and would tell him the asses were found, and his father was in pain concerning him, saying, What shall I do for my son? He would reckon it happened well that he met with these messengers; and it is good to eye Providence in favourable conjunctures (though the matter be minute) and to be encouraged to trust it in greater matters

JAMISON, "When thou art departed from me to-day — The design of these specific predictions of what should be met with on the way, and the number and minuteness of which would arrest attention, was to confirm Saul’s reliance on the prophetic character of Samuel, and lead him to give full credence to what had been revealed to him as the word of God.

Rachel’s sepulchre — near Beth-lehem (see on Gen_35:16).Zelzah — or Zelah, now Bet-jalah, in the neighborhood of that town.

BENSON, "1 Samuel 10:2. By Rachel’s sepulchre — In the way to Beth-lehem, which city was in Judah; her sepulchre might be either in Judah, or in Benjamin; for the possessions of those two tribes were bordering one upon another. The first place he directs him to was a sepulchre, the sepulchre of one of his ancestors. There he must read a lecture of his own mortality, and, now he had a crown in his eye, must think of his grave, in which all his honour would be laid in the dust.COFFMAN, ""You will meet two men by Rachel's tomb" (1 Samuel 10:2). The exact location of Rachel's tomb is disputed; but it doesn't make the slightest bit of difference where it was. Saul certainly knew where it was, and that is where the two men met him. That is the significant information given here. As R. P. Smith wrote, "The whole geography of Saul's wanderings is very obscure."[4]ELLICOTT, " (2) Thou shalt find two men by Rachel’s sepulchre.—This tomb of the loved wife of the patriarch does not thus appear to have been very far from Ramah, whence Saul started. The words of Jeremiah 31:15, which speak of the

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future massacre of the Bethlehem innocents by Herod, connects Ramah and Rachel’s tomb: “A voice was heard in Ramah, lamentation and bitter weeping: Rachel weeping for her children.”At Zelzah.—This locality has never been identified. Some have supposed it was the same as Zela in Benjamin. the place where the bodies of Saul and Jonathan were eventually buried. The LXX. curiously render it as though it were a verb, “dancing (lit. springing) vehemently,” or, as Ewald would translate the Greek words, “in great haste,” of course, with reference to the two men who brought Saul the news of the recovered asses.WHEDON, " 2. When thou art departed from me — Samuel proceeds, 1 Samuel 10:2-7, to give Saul three signs by which he shall know that God had chosen him king.

Rachel’s sepulchre — See Genesis 35:19-20. There is no sufficient reason to question the traditional site of this place, which is at the modern Kubbet Rahil, a little to the northwest of Beth-lehem.

In the border of Benjamin — This ran through the valley of Hinnom, just south of Jerusalem. Joshua 18:16.

Zelzah — Some identify this place with the modern Beit-jala; but this passage would rather imply that it was situated north of Rachel’s tomb, and nearer to the border of Benjamin. It is nowhere mentioned again.

Left the care of the asses — Literally, the words of the asses; he has left off talking about them, and says more words about his absent son.HAWKER, "Verses 2-8

(2) When thou art departed from me today, then thou shalt find two men by Rachel's sepulchre in the border of Benjamin at Zelzah; and they will say unto thee, The asses which thou wentest to seek are found: and, lo, thy father hath left the care

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of the asses, and sorroweth for you, saying, What shall I do for my son? (3) Then shalt thou go on forward from thence, and thou shalt come to the plain of Tabor, and there shall meet thee three men going up to God to Bethel, one carrying three kids, and another carrying three loaves of bread, and another carrying a bottle of wine: (4) And they will salute thee, and give thee two loaves of bread; which thou shalt receive of their hands. (5) After that thou shalt come to the hill of God, where is the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet a company of prophets coming down from the high place with a psaltery, and a tabret, and a pipe, and a harp, before them; and they shall prophesy: (6) And the Spirit of the LORD will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man. (7) And let it be, when these signs are come unto thee, that thou do as occasion serve thee; for God is with thee. (8) And thou shalt go down before me to Gilgal; and, behold, I will come down unto thee, to offer burnt offerings, and to sacrifice sacrifices of peace offerings: seven days shalt thou tarry, till I come to thee, and shew thee what thou shalt do.All these signs were intended to convince Saul, that in all Samuel did, he had acted under the authority of God. And no doubt they had their effect by way of confirmation.K&D, "Verses 2-7

To confirm the consecration of Saul as king over Israel, which had beeneffected through the anointing, Samuel gave him three more signs whichwould occur on his journey home, and would be a pledge to him thatJehovah would accompany his undertakings with His divine help, andpractically accredit him as His anointed. These signs, therefore, stand inthe closest relation to the calling conveyed to Saul through his anointing.

1 Samuel 10:2

The first sign: “When thou goest away from me to-day (i.e.,now), thou wilst meet two men at Rachel's sepulchre, on the border ofBenjamin at Zelzah; and they will say unto thee, The asses of thy father,which thou wentest to seek, are found. Behold, they father hath given up ברידהעתנות את־ , the words (i.e., talking) about the asses,

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andtroubleth himself about you, saying, What shall I do about my son?” According to Genesis 35:16., Rachel's sepulchre was on the way from Bethelto Bethlehem, only a short distance from the latter place, and thereforeundoubtedly on the spot which tradition has assigned to it since the timeof Jerome, viz., on the site of the Kubbet Rahil, half an hour to the north-west of Bethlehem, on the left of the road to Jerusalem, about an hour anda half from the city (see at Genesis 35:20). This suits the passage before usvery well, if we give up the groundless assumption that Saul came toSamuel at Ramah and was anointed by him there, and assume that theplace of meeting, which is not more fully defined in 1 Samuel 9, was situated tothe south-west of Bethlehem.

(Note: As the account of Saul's meeting with Samuel, in 1 Samuel 9, whenproperly understood, is not at variance with the tradition concerningthe situation of Rachel's tomb, and the passage before us neitherrequires us on the one had to understand the Ephratah of Genesis 35:19 and Genesis 48:7 as a different place from Bethlehem, and erase “that isBethlehem” from both passages as a gloss that has crept into the text,and then invent an Ephratah in the neighbourhood of Bethel betweenBenjamin and Ephraim, as Thenius does, nor warrants us on the otherhand in transferring Rachel's tomb to the neighbourhood of Bethel, inopposition to the ordinary tradition, as Kurtz proposes; so the wordsof Jeremiah 31:15, “A voice was heard in Ramah, lamentation and bitterweeping, Rachel weeping for her children,” etc., furnish no evidentthat Rachel's tomb was at Ramah (i.e., er Rגm). “For here (in thecycle of prophecy concerning the restoration of all Israel, Jer 30-33)Rachel's weeping is occasioned by the fact of the exiles of Benjaminhaving assembled together in Ramah (Jeremiah 40:1), without there beingany reason why Rachel's tomb should be sought for in theneighbourhood of this Ramah” (Delitzsch on Genesis 35:20).)

The expression “in the border of Benjamin” is not at variance with this. Itis true that Kubbet Rahil is about an hour and a quarter from the southernboundary of Benjamin, which ran past the Rogel spring, through the

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valleyof Ben-hinnom (Joshua 18:16); but the expression רה עםוקב must not be so pressed as to be restricted to the actual site of thegrave, since otherwise the further definition “at Zelzah” would besuperfluous, as Rachel's tomb was unquestionably a well-known localityat that time. If we suppose the place called Zelzah, the situation of whichhas not yet been discovered,

(Note: Ewald (Gesch. iii. p. 29) supposes Zelzah to be unsuitable tothe context, if taken as the name of a place, and therefore followsthe áëëïìǻíïõò ìåãáëá of the lxx, and renders the word“in great haste;” but he has neither given any reason why the name ofa place is unsuitable here, nor considered that the Septuagint renderingis merely conjectural, and has nothing further to support it than thefact that the translators rendered צלח åöḉëáôï , “he sprang uponhim,” in 1 Samuel 10:6 and 1 Samuel 11:6, and took צלצח to be an emphaticform of צלח.)

to have been about mid-way between Rachel's tomb and the Rogel spring,Samuel could very well describe the spot where Saul would meet the twomen in the way that he has done. This sign, by confirming the informationwhich Samuel had given to Saul with reference to the asses, was to furnishhim with a practical proof that what Samuel had said to him with regard tothe monarchy would quite as certainly come to pass, and therefore notonly to deliver him from all anxiety as to the lost animals of his father, butalso to direct his thoughts to the higher destiny to which God had calledhim through Samuel's anointing,LANGE, "II. 1 Samuel 10:2-16. The divine signs. Three signs are given Saul by Samuel in his capacity of prophet, as a confirmation to him that he is now, according to the divine consecration, also really the king of Israel, and under the immediate guidance of the Lord ( 1 Samuel 10:2; 1 Samuel 3, 4; 1 Samuel 5, 6).

The first sign, 1 Samuel 10:2 : The meeting with two men of his native place, who will inform him that the asses are found, and his father anxious about him. According to these words, the sepulchre of Rachel must have been not far from Ramah, whence Saul started. With this agrees Jeremiah 31:15 : “a voice is heard in Ramah,—Rachel weeping for her children.” The declaration in Matthew 2:18, that the mourning of the women of Bethlehem for their slaughtered children is the

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fulfilment of this word of Jeremiah, does not affirm or suppose that Rachel’s grave was near Bethlehem, and therefore far from Ramah south of Jerusalem, for it is not a local, but a personal-real similarity, namely, between the mournings in the two cases, that is intended to be set forth. According to our passage, Rachel’s grave must have been north of Jerusalem on the road between Ramah and Gibeah; and thus the view prevalent since the Middle Ages, that Rachel’s tomb was near Bethlehem, and somewhat north of it, is shown to be incorrect. In support of this view are cited the passages Genesis 35:16-20; Genesis 48:7, where Rachel’s sepulchre is said to have been a kibrah of land “ as one goes to Ephrah,” and “ on the road to Ephrah,” and in respect to Ephrah the explanation is added: “which is now called Bethlehem” (comp. 1 Samuel 17:12; Micah 5:2); but these indefinite expressions (kibrah is merely tract, see 2 Kings 5:19 sq.) may, as Winer correctly remarks (Bibl. R-W. s. v. Rachel, II, 299), be so understood as to extend to Ramah. So Ewald: “ Here, as in Genesis, we may very well understand the northern boundary of Benjamin, beginning somewhat southeast from Ram-allah” (III:31, Rem.). If, however, in Genesis Rachel’s grave be taken to be (as the narrator intends) not far from Ephrah, then, on account of the indubitable proximity of the grave to Ramah, this Ephrah cannot be the Bethlehem which lay in Judah six Roman miles south of Jerusalem, and the explanatory remark, “ which is now called Bethlehem,” must be regarded as a late, erroneous addition. Ephrah Isaiah, then, to be looked on as an otherwise unknown place, in the region in which Bethel, Ramah and Gibeah lay, perhaps the same with the city Ephraim, named in connection with Bethel in 2 Chronicles 13:19 (Qeri עפרין Ephrain, Kethib עפרון Ephron) and Jos. B. J4, 99, and mentioned in John 11:54, according to Jerome twenty Roman miles (Onom. s. v. Ephron) north of Jerusalem (comp. Joshua 15:9), named Ephron, according to von Raumer’s conjecture (p216 A235 e) identical with Ophrah (comp. 1 Samuel 13:17).[FN28] On this supposition the grave of Rachel was, according to Graf, “very near Rama ( 1 Samuel 10:2), at the intersection of the road from Bethel to the neighboring Ephrah ( 2 Samuel 13:23; 2 Chronicles 13:19; see Then, and Bertheau in loco, Genesis 35:16 sq.; Genesis 48:7), and the road from Ramah to Gibeah” (Der Proph. Jer., p384, and Stud. u. Krit. 1854, p868, on the site of Bethel and Ramah). On the border of Benjamin. This agrees with the supposition that Rachel’s grave was near Bethel (so Kurtz, Gesch. d. A. B, I, 270 [Hist, of the Old Covenant]), which was on the border between Ephraim and Benjamin. At Zelzah. This word must at an early time have been uncertain, to judge from the variations of the versions (Sept.:ἁíäñáò ἁëëïìÝíïõò ìåãÜëá, whence Ewald renders “in great haste,” and Vulg.: in meridie). If we do not regard it as an unknown place, we may adopt

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Thenius’ conjecture, that the original text was: “at Zela” ( בצלעה,ב with ה local); Zela was the place of the sepulchre of Saul’s father ( 2 Samuel 21:14).—The statement of the two men that the asses were found was not only to be to Saul a confirmation of Samuel’s prophetic declarations, but also to detach his thoughts from lower earthly things, and direct his inner life to the higher calling, to which he had been privately elected and consecrated. Ewald: “ Thus happily disappears the burden of former lower cares, because henceforth something more important is to be thought of and cared for” (III:31).PETT, "Verses 2-8

Samuel Indicates Certain Signs That Saul Will Receive That Will Demonstrate That It Is As He Has Said (1 Samuel 10:2-8).

Matters were not just to be left there. A deliberately private anointing having taken place it was now necessary for Saul to be assured that God was with him and that Samuel’s assurances could be accepted as being from Him. Samuel was aware of how huge a step this was for the young man Saul. It was one thing to have come of military stock. It was another to be appointed commander-in-chief over all the hosts of Israel, especially at so early an age, and to be able to call on them at need.

Thus prior to his appointment being confirmed before all Israel, it was necessary that Saul himself have his confidence boosted. And even then he would be overwhelmed at the thought of what was to happen to him (1 Samuel 10:22). He was still only a young man.

The assurances given to him are briefly as follows:39

1). He will learn that Samuel’s supernatural knowledge about the finding of the lost asses was true (1 Samuel 9:20), and this is backed up by a further supernatural revelation of where he will meet his informants (1 Samuel 10:2).

2). He will be met by men who are going to a high place who will provide him and his servant with necessary provisions, demonstrating that God is able to meet his needs at all times, and to feed His people, and that he must therefore look always to YHWH’s provision (1 Samuel 10:3-4).

3). He will meet up with the band of prophets and will at that stage become another man because the Spirit of YHWH will come mightily on him. And he will himself prophesy revealing to all that the Spirit of YHWH is with him, thereby demonstrating to the spiritual in Israel that he is truly God ’s man (1 Samuel 10:5-6).

1 Samuel 10:2

“When you have departed from me today, then you will come across two men by Rachel’s sepulchre, in the border of Benjamin at Zelzah, and they will say to you, ‘The asses which you went to look for are found, and, lo, your father has ceased caring for the asses, and is anxious for you, saying,“What shall I do for my son?” ’

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The first sign that is given to Saul in order to confirm what Samuel has told him, will be that he will learn about the recovery of the lost asses, (a recovery which Samuel has already miraculously told him about - 1 Samuel 9:20), from two men whom he will find by Rachel ’s sepulchre in the border of Benjamin at Zelzah. The site of Zelzah is unknown. Rachel ’s sepulchre was somewhere on the road from Bethel to Bethlehem (Genesis 35:19) which passed through Benjamin’s territory. They will also inform him that his father has now become worried about him. ‘Two men’ represent a true witness.

The reference to Rachel’s sepulchre may have in mind a tradition that Rachel wept for her people when they were in trouble (see Jeremiah 31:15). They were certainly in trouble now with a Philistine invasion in progress (1 Samuel 9:16). To learn near Rachel ’s sepulchre that the lost asses had been found would be an encouragement concerning the greater problem.

(If the city they had visited was Ramah, and if the sepulchre of Rachel was the one pointed out by us to today, this would have involved Saul and his servant in going a long way out of their way. However neither of the above facts are certain. There is in fact no indication that the city was Ramah).PULPIT, "1Sa_10:2The first sign—Thou shalt find two men by Rachel ’s sepulchre. In Jer_31:15 (quoted in Mat_2:18) Rachel’s sepulchre is connected with Ramah, but in Gen_35:19 it is placed near Bethlehem. The whole of the geography of Saul’s wanderings is very obscure, but Wilson (’Lands of the Bible,’ 1:401) places Zelzah at Beit-jala, to the west of Bethlehem, in the neighbourhood of the Kabhet Rahil, or Tomb of Rachel, Though both are now in the tribe of Judah, yet by a slight rectification of the frontier, in conformity with Jos_18:11-28, Zelzah would be on the border of Benjamin, and there may have been local reasons for Saul and his companion not taking the most direct

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route for Gibeah. The news given by these men, that the asses were found, would set Saul’s mind at rest, and, freed from lower cares, he would be able to give his thoughts entirely to preparation for the higher duties that were before him. For an interesting note upon the journey of Saul home see Wilson, 2:36.

K&D, "1Sa_10:2The first sign: “When thou goest away from me to-day (i.e., now), thou wilst meet

two men at Rachel's sepulchre, on the border of Benjamin at Zelzah; and they will say unto thee, The asses of thy father, which thou wentest to seek, are found. Behold, they father hath given up ת העתנ the words ,את־דברי (i.e., talking) about the asses, and troubleth himself about you, saying, What shall I do about my son?” According to Gen_35:16., Rachel's sepulchre was on the way from Bethel to Bethlehem, only a short distance from the latter place, and therefore undoubtedly on the spot which tradition has assigned to it since the time of Jerome, viz., on the site of the Kubbet Rahil, half an hour to the north-west of Bethlehem, on the left of the road to Jerusalem, about an hour and a half from the city (see at Gen_35:20). This suits the passage before us very well, if we give up the groundless assumption that Saul came to Samuel at Ramah and was anointed by him there, and assume that the place of meeting, which is not more fully defined in 1 Samuel 9, was situated to the south-west of Bethlehem.

(Note: As the account of Saul's meeting with Samuel, in 1 Samuel 9, when properly understood, is not at variance with the tradition concerning the situation of Rachel's tomb, and the passage before us neither requires us on the one had to understand the Ephratah of Gen_35:19 and Gen_48:7 as a different place from Bethlehem, and erase “that is Bethlehem” from both passages as a gloss that has crept into the text, and then invent an Ephratah in the neighbourhood of Bethel between Benjamin and Ephraim, as Thenius does, nor warrants us on the other hand in transferring Rachel's tomb to the neighbourhood of Bethel, in opposition to the ordinary tradition, as Kurtz proposes; so the words of Jer_31:15, “A voice was heard in Ramah, lamentation and bitter weeping, Rachel weeping for her children,” etc., furnish no evident that Rachel's tomb was at Ramah (i.e., er Rגm). “For here (in the cycle of prophecy concerning the restoration of all Israel, Jer 30-33) Rachel's weeping is occasioned by the fact of the exiles of Benjamin having assembled together in Ramah (Jer_40:1), without there being any reason why Rachel's tomb should be sought for in the neighbourhood of this Ramah” (Delitzsch on Gen_35:20).)The expression “in the border of Benjamin” is not at variance with this. It is true that Kubbet Rahil is about an hour and a quarter from the southern boundary of Benjamin, which ran past the Rogel spring, through the valley of Ben-hinnom (Jos_18:16); but the expression קבורה עם must not be so pressed as to be restricted to the actual site of the grave, since otherwise the further definition “at Zelzah” would be superfluous, as Rachel's tomb was unquestionably a well-known locality at that time. If we suppose the place called Zelzah, the situation of which has not yet been discovered,

(Note: Ewald (Gesch. iii. p. 29) supposes Zelzah to be unsuitable to the context, if 42

taken as the name of a place, and therefore follows the ἁλλομένους μεγάλα of the lxx, and renders the word “in great haste;” but he has neither given any reason why the name of a place is unsuitable here, nor considered that the Septuagint rendering is merely conjectural, and has nothing further to support it than the fact that the translators rendered צלח ἐφήλατο, “he sprang upon him,” in 1Sa_10:6 and 1Sa_11:6, and took צלצח to be an emphatic form of צלח.)

to have been about mid-way between Rachel's tomb and the Rogel spring, Samuel could very well describe the spot where Saul would meet the two men in the way that he has done. This sign, by confirming the information which Samuel had given to Saul with reference to the asses, was to furnish him with a practical proof that what Samuel had said to him with regard to the monarchy would quite as certainly come to pass, and therefore not only to deliver him from all anxiety as to the lost animals of his father, but also to direct his thoughts to the higher destiny to which God had called him through Samuel's anointing.

3 “Then you will go on from there until you reach the great tree of Tabor. Three men going up to worship God at Bethel will meet you there. One will be carrying three young goats, another three loaves of bread, and another a skin of wine.

BARNES, "The plain of Tabor - It should be “the oak or terebinth”” of Tabor” (Jdg_4:11 note). It has been ingeniously conjectured that “Tabor” is either a different form of “Deborah,” or a corruption of it, and that the “oak,” or “terebinth of Tabor,” is the same as “Allon-bachuth,” the oak under which Deborah was buried, and which lay “beneath Bethel” Gen_35:8. The terebinth, where the three men came upon Saul, must have been at some point previous to that where the road leading northward from Jerusalem branches; when they reached that point they would go on with their offerings to Bethel, he would pursue his journey to Gibeah.

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CLARKE, "Three men going up to God to Bethel - Jacob’s altar was probably there still, Gen_28:19. However this might be, it was still considered, as its name implies, the house of God; and to it they were now going, to offer sacrifice.

The three kids were for sacrifice; the three loaves of bread to be offered probably as a thank-offering; and the bottle or skin full of wine, for a libation. When the blood was poured out before the Lord, then they feasted on the flesh and on the bread; and probably had a sufficiency of the wine left for their own drinking.

GILL, "Then shall thou go on forward from thence,.... From Zelzah and Rachel's sepulchre there: and thou shall come to the plain of Tabor; not that which lay at the bottom of the famous and well known mountain Tabor; for that was in the tribe of Zebulun, at a great distance from hence: but a plain, so called perhaps from the name of the owner of it: and there shall meet thee three men going up to God to Bethel: the same with Luz, where Jacob built an altar, and called upon God; and so Elohimbethel here is the same with Elbethel, Gen_35:6. Here was an high place as at Ramah, whither in those times, when there was no fixed place for worship, the tabernacle at one place, and the ark at another, the people went up to worship; and they might the rather choose this, because it was a place devoted to the worship and service of God by their father Jacob; so the Targum paraphrases it,"going up to worship God in Bethel;''so Josephus (c), they were going thither to pray, and, as it seems by what follows, to sacrifice: one carrying three kids; which were used in sacrifice, and were a pretty heavy load if carried far; though, according to Josephus (d), it was but one kid: and another carrying three loaves of bread; for the minchah, the meat offering, or rather bread offering, Lev_2:4. and another carrying a bottle of wine; for the drink offering, the fourth part of an hin of wine being required for each kid, Num_15:5. This bottle, Ben Melech says, was a bottle made of skin, a leathern bottle or bag, or a potter's vessel or pitcher; the Targum renders it, a flagon of wine.

HENRY 3-4, ". He should next meet with others going to Bethel, where, it should seem, there was a high place for religious worship, and these men were bringing their sacrifices thither, 1Sa_10:3, 1Sa_10:4. It was a token for good to one that was designed for the government of Israel, wherever he came, to meet with people going to worship God. It is supposed that those kids and loaves, and the bottle of wine which the three men had with them, were designed for sacrifice, with the meat-offerings and drink-offerings that were to attend the sacrifice; yet Samuel tells Saul that they will give him two of their loaves, and he must take them. Such a present would look to us now like the relieving of a beggar. Saul must hereafter remember the time when he received alms, and must therefore be humble and charitable to the poor. But perhaps it would then be

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construed a fit present for a prince; and, as such, Saul must receive it, the first present that was brought to him, by such as knew not what they did, nor why they did it, but God put it into their hearts, which made it the more fit to be a sign to him. These two loaves, which were the first tribute paid to this newly-anointed king, might serve for an admonition to him not to spend the wealth of his crown in luxury, but still to be content with plain food. Bread is the staff of life.

JAMISON, "the plain — or, “the oak of Tabor,” not the celebrated mount, for that was far distant.

three men going up to God to Beth-el — apparently to offer sacrifices there at a time when the ark and the tabernacle were not in a settled abode, and God had not yet declared the permanent place which He should choose. The kids were for sacrifice, the loaves for the offering, and the wine for the libations.

BENSON, "1 Samuel 10:3. Thou shalt come to the plain — Not that at the foot of mount Tabor, which was far from these parts; but another, belonging to some other place. Beth-el — Properly so called, which was in Ephraim, where there was a noted high place, famous for Jacob’s vision there, (Genesis 28:19,) and where it is probable they offered sacrifices, in this confused state of things, when the ark was in one place, and the tabernacle in another.COFFMAN, ""They will give you two loaves of bread" (1 Samuel 10:3). This was a providential supply of provisions for Saul and his servant, because they had already exhausted their food supply (1 Samuel 9:7). There were two things indicated by this gift of bread which evidently had been intended as a sacrifice at Bethel. (1) It was a token of the tribute which all Israel would pay to their king, and (2) it indicated that, "Henceforth Saul would share with the sanctuary the offerings of the people."[5]ELLICOTT, " (3) Thou shalt come to the plain of Tabor.—The accurate translation of the Hebrew is “to the terebinth or oak of Tabor.” There was evidently a history, now lost, connected with the “terebinth of Tabor.” Ewald suggests that “Tabor” is a different form for Deborah, and that this historic tree was the oak beneath which Deborah, the nurse of Rachel, was buried (Genesis 35:8).

Going up to God to Beth-el.—This since the old patriarchal days had been a sacred spot. Samuel used to visit it as judge, and hold his court there annually, no doubt on account of the number of pilgrims who were in the habit of visiting it. These men were evidently on a pilgrimage to the old famous shrine.

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WHEDON, "Verse 33. The plain of Tabor — Rather, the oak of Tabor, a spot apparently well known to Saul and Samuel, but now lost from our knowledge. Thenius’s conjecture that the oak of Deborah (Genesis 35:8) is meant cannot be correct, for that was at Beth-el, far to the north of Saul’s home.

Three men going up to God to Beth-el — That is, going up to worship and sacrifice unto God at Beth-el. This “shows that there was still a place of sacrifice consecrated to the Lord at Beth-el, where Abraham and Jacob had erected altars to the Lord, who had appeared to them there, (Genesis 12:8; Genesis 13:3-4; Genesis 28:18-19; Genesis 35:7;) for the kids and loaves and wine were sacrificial gifts which they were about to offer.” — Keil. Beth-el was one of the places regularly visited by Samuel in his yearly circuit, (1 Samuel 7:16,) and here were doubtless priests, and at this time, when the tabernacle was desolate, (see note on 1 Samuel 9:12,) these three devoted men knew no more appropriate place to sacrifice unto God. Perhaps, too, the tabernacle was at Beth-el at this time, for after the desolation of Shiloh it seems to have become again a movable sanctuary, and appears in later history at Nob and Gibeon. 1 Samuel 21:1-6; 1 Chronicles 16:39; comp. Judges 20:27.K&D, "1 Samuel 10:3-4The second sign (1 Samuel 10:3, 1 Samuel 10:4): “Then thou shalt go on forward fromthence, and thou shalt come to the terebinth of Tabor; and there shall meetthee there three men going up to God to Bethel, carrying one three kinds,one three loaves of bread, and one a bottle of wine. They will ask theeafter thy welfare, and give thee two loaves; receive them at their hands.”The terebinth of Tabor is not mentioned anywhere else, and nothingfurther can be determined concerning it, than that it stood by the roadleading from Rachel's tomb to Gibeah.

(Note: The opinion expressed by Ewald and Thenius, that Deborah'smourning oak (Genesis 35:8) is intended, and that Tabor is either adifferent form of Deborah, or that Tabor should be altered intoDeborah, has no foundation to rest upon; for the fact that the oakreferred to stood below (i.e., to the south of) Bethel, and the threemen whom Saul was to meet at the terebinth of Tabor were going toBethel, by no means establishes the identity of the two, as their goingup to Bethel does not prove that they were already in theneighbourhood of Bethel. Moreover, the Deborah oak was on thenorth of Gibeah, whereas Saul met the three men between

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Rachel'stomb and Gibeah, i.e., to the south of Gibeah.)

The fact that the three men were going up to God at Bethel, shows thatthere was still a place of sacrifice consecrated to the Lord at Bethel, whereAbraham and Jacob had erected altars to the Lord who had appeared tothem there (Genesis 12:8; Genesis 13:3-4; Genesis 28:18-19; Genesis 35:7); for the kids and loaves andwine were sacrificial gifts which they were about to offer. לשלום שאל, to ask after one's welfare, i.e., to greet in a friendlymanner (cf. Judges 18:15; Genesis 43:27). The meaning of this double signconsisted in the fact that these men gave Saul two loaves from theirsacrificial offerings. In this he was to discern a homage paid to the anointedof the Lord; and he was therefore to accept the gift in this sense at theirhand.LANGE, "1 Samuel 10:3-4. The second sign. Three men on the way to the holy place at Bethel, to sacrifice there, will bestow on him two loaves of bread from their sacrificial gifts. The direction of the road, and the whole geographical situation here correspond very well with the statement in Genesis 35:8 as to the oak (אלון, Allon) near which, “beneath Bethel,” Deborah, the nurse of Rebekah, was buried, and with the statement in Judges 4:5, that Deborah dispensed judgment “ between Ramah and Bethel in Mount Ephraim” under the palm-tree of Deborah. It is therefore a natural supposition (Then.) that, by error of hearing, Tabor was written instead of Deborah. But this hypothesis is somewhat bold, and against it is the fact that all the ancient translations have “Tabor.” That this is“ certainly a mere dialectic variation of Deborah” (Ew. III, 31Rem2) is an equally hold opinion. Besides, Judges 4:5 speaks of “the palm-tree of Deborah,”named, according to the narrator, from the Judge Deborah, and known in his time, therefore, to be distinguished from the oak of Deborah, the nurse of Rebekah, Genesis 35:8. The place of the terebinth of Tabor, therefore, otherwise unknown, must be in any case on the road to Bethel, not far from Ramah. The three men are “going up to God to Bethel.” The things that they carry (three kids, three loaves of bread, and a vessel of wine) show that their purpose is to make an offering to God in Bethel. Bethel had been a consecrated place for the worship of God since the days of the Patriarchs, in consequence of the revelations which He had made to Abraham and Jacob; as to the former see

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Genesis 12:8; Genesis 4-13:3 , as to the latter Genesis 28:18; Genesis 19:35; Genesis 6:7; Genesis 15-6:14 . In Bethel, therefore, there was an altar; it was one of the places where the people sacrificed to the Lord, and where Samuel at this time held court. The “asking after welfare” signifies friendly salutation ( 1 Samuel 17:22; 2Kings 10:13; Exodus 18:7; Judges 18:15). The men will give him, an unknown person, two of their loaves. This divinely-ordained occurrence betokens the homage, which by the presentation of gifts pertains to him as the king of the people. “And that this surprising prelude to all future royal gifts is taken from bread of offering points to the fact, that in future some of the wealth of the land, which has hitherto gone undivided to the Sanctuary, will go to the king. ”(Ew, Gesch. III, 32 [Hist, of Israel]).PETT, "1 Samuel 10:3-4“Then shall you go on forward from there, and you will come to the oak of Tabor, and there will meet you there three men going up to God to Beth-el, one carrying three kids, and another carrying three loaves of bread, and another carrying a bottle of wine, and they will salute you, and give you two loaves of bread, which you will receive from their hand.”

The second sign will be that at the oak of Tabor he will be met by three men going up to God to Beth-el (or ‘to the house of God’), one carrying three kids (presumably for sacrifice), and another carrying three loaves of bread. The third will be carrying wine. These men will greet Saul and his servant and will give them two loaves of bread, presumably after chatting with them and discovering that they are short of food, which they are to accept. To ‘salute’ a man on the way meant to stop and talk together, and often share food together. Compare how Jesus told his disciples to salute no one on the way because they were in a hurry (Luke 10:4). He was not saying in that case do not even acknowledge them.

This reception of necessary provisions in this way would be an indication for Saul in the future that God could provide all that he needed, and that his eyes must therefore be continually on YHWH.K&D, "1Sa_10:3-4

The second sign (1Sa_10:3, 1Sa_10:4): “Then thou shalt go on forward from thence, 48

and thou shalt come to the terebinth of Tabor; and there shall meet thee there three men going up to God to Bethel, carrying one three kinds, one three loaves of bread, and one a bottle of wine. They will ask thee after thy welfare, and give thee two loaves; receive them at their hands.” The terebinth of Tabor is not mentioned anywhere else, and nothing further can be determined concerning it, than that it stood by the road leading from Rachel's tomb to Gibeah.(Note: The opinion expressed by Ewald and Thenius, that Deborah's mourning oak (Gen_35:8) is intended, and that Tabor is either a different form of Deborah, or that Tabor should be altered into Deborah, has no foundation to rest upon; for the fact that the oak referred to stood below (i.e., to the south of) Bethel, and the three men whom Saul was to meet at the terebinth of Tabor were going to Bethel, by no means establishes the identity of the two, as their going up to Bethel does not prove that they were already in the neighbourhood of Bethel. Moreover, the Deborah oak was on the north of Gibeah, whereas Saul met the three men between Rachel's tomb and Gibeah, i.e., to the south of Gibeah.)

The fact that the three men were going up to God at Bethel, shows that there was still a place of sacrifice consecrated to the Lord at Bethel, where Abraham and Jacob had erected altars to the Lord who had appeared to them there (Gen_12:8; Gen_13:3-4; Gen_28:18-19; Gen_35:7); for the kids and loaves and wine were sacrificial gifts which they were about to offer. ם לשל to ask after one's welfare, i.e., to greet in a friendly ,שאלmanner (cf. Jdg_18:15; Gen_43:27). The meaning of this double sign consisted in the fact that these men gave Saul two loaves from their sacrificial offerings. In this he was to discern a homage paid to the anointed of the Lord; and he was therefore to accept the gift in this sense at their hand.

PULPIT, "1Sa_10:3The second sign was to be the presenting of an offering to him out of their sacrificial gifts by three men going on a pilgrimage to Bethel. He would meet them not in the plain of Tabor, but at the oak, elon, of Tabor. Many attempt to connect this elon-Tabor with the allon, or oak, under which Deborah, Rachel’s nurse, was buried (Gen_35:8), and suppose that Tabor is a corruption of the name Deborah. This is scarcely possible, and it is better to acknowledge that we know nothing of the site of this tree, except that it was on the road to Bethel. This was one of the places which Samuel used to visit as judge (1Sa_7:16); but these men were on a pilgrimage thither because since the days of Jacob it had been a sacred spot, and a chief seat of the old patriarchal worship, for which see 1Sa_9:12.

4 They will greet you and offer you two loaves of 49

bread, which you will accept from them.

CLARKE, "And they will salute thee - ,veshaalu lecha leshalom ושאלו לך לשלום“And they will inquire of thee concerning peace,” i.e., welfare. In the East, if this salutation be given, then the person or persons giving it may be reckoned friends; if the others return it, then there is friendship on both sides. Salaam alicum, Peace to you! is the mode of compellation: Alicum essalaam, To you be peace! is the return. If you give the former and receive not the latter, you may expect hostility. The meaning of the prophet is, When you come to the plain of Tabor, ye shall meet three men; you need not be afraid of them, for they are friends; and they will show this friendship, not only by bidding you good speed, but by giving you two loaves of bread, a provision which you will need for the remaining part of your journey.

GILL, "And they will salute thee,.... Not as king, of which they knew nothing, but in a common way; and though a stranger and unknown to them, yet finding their hearts disposed and affected towards him, would inquire of his welfare, and wish him all happiness, peace, and prosperity: and give thee two loaves of bread; which was pretty much that they should give him two out of three, and leave but one for themselves, and especially if they were going to sacrifice; but perhaps they knew they could buy more bread at Bethel, and so were disposed to give two of their loaves to Saul, one for himself and another for his servant; though Kimchi thinks that these are not the same before called loaves; and indeed the word "loaves" is not in the text, but cakes of bread, which were lesser than loaves, and which they carried for their own use, besides three loaves of bread: which thou shall receive of their hands; being sent out by Samuel early that morning without eating any food, and having travelled some miles, might become weary and faint, and which the three men might discern, and so had compassion on them, and relieved them; and Saul was not to refuse the offer of them, but take them at their hands, though he was anointed to be king; and this was to teach him humility, and to be kind to the poor and needy, and relieve them when he was in more elevated circumstances. All these actions also were contingent, and when they came to pass, as they did, must be still more confirming than the former sign.

HENRY, "1Sa_10:4These pilgrims would salute Saul, i.e. give him the usual friendly greeting of travellers, and would then present to him, a stranger, two loaves of the bread intended for their

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offering at Bethel. By so doing, in the first place, they acknowledged him as their lord (see 1Sa_9:7; 1Sa_16:20), and, secondly, they indicated that the king would henceforth share with the sanctuary the offerings of the people. And Saul was to receive of their hands the present, as being now his due, for by anointing him Samuel had designated him as king.

BENSON, "1 Samuel 10:4. They will salute thee, &c. — This may be considered as a third sign, or an appendix to the second. And it is the more remarkable, because this present, which they made him, was a figure of that honour which the people did him when he was declared their king.

5 “After that you will go to Gibeah of God, where there is a Philistine outpost. As you approach the town, you will meet a procession of prophets coming down from the high place with lyres, timbrels, pipes and harps being played before them, and they will be prophesying.

CLARKE, "And they will salute thee - ,veshaalu lecha leshalom ושאלו לך לשלום“And they will inquire of thee concerning peace,” i.e., welfare. In the East, if this salutation be given, then the person or persons giving it may be reckoned friends; if the others return it, then there is friendship on both sides. Salaam alicum, Peace to you! is the mode of compellation: Alicum essalaam, To you be peace! is the return. If you give the former and receive not the latter, you may expect hostility. The meaning of the prophet is, When you come to the plain of Tabor, ye shall meet three men; you need not be afraid of them, for they are friends; and they will show this friendship, not only by bidding you good speed, but by giving you two loaves of bread, a provision which you will need for the remaining part of your journey.

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GILL, "And they will salute thee,.... Not as king, of which they knew nothing, but in a common way; and though a stranger and unknown to them, yet finding their hearts disposed and affected towards him, would inquire of his welfare, and wish him all happiness, peace, and prosperity: and give thee two loaves of bread; which was pretty much that they should give him two out of three, and leave but one for themselves, and especially if they were going to sacrifice; but perhaps they knew they could buy more bread at Bethel, and so were disposed to give two of their loaves to Saul, one for himself and another for his servant; though Kimchi thinks that these are not the same before called loaves; and indeed the word "loaves" is not in the text, but cakes of bread, which were lesser than loaves, and which they carried for their own use, besides three loaves of bread: which thou shall receive of their hands; being sent out by Samuel early that morning without eating any food, and having travelled some miles, might become weary and faint, and which the three men might discern, and so had compassion on them, and relieved them; and Saul was not to refuse the offer of them, but take them at their hands, though he was anointed to be king; and this was to teach him humility, and to be kind to the poor and needy, and relieve them when he was in more elevated circumstances. All these actions also were contingent, and when they came to pass, as they did, must be still more confirming than the former sign.

HENRY 5-6, "The most remarkable sign of all would be his joining with a company of prophets that he should meet with, under the influence of a spirit of prophecy, which should at that time come upon him. What God works in us by his Spirit serves much more for the confirming of faith than any thing wrought for us by his providence. He here (1Sa_10:5, 1Sa_10:6) tells him, (1.) Where this would happen: At the hill of God,where there was a garrison of the Philistines, which is supposed to be near Gibeah, his own city, for there was the Philistines' garrison, 1Sa_13:3. Perhaps it was one of the articles of Samuel's agreement with them that they should have a garrison there, or, rather, after they were subdued in the beginning of his time they got ground again, so far as to force this garrison into that place, and thence God raised up the man that should chastise them. There was a place that was called the hill of God, because of one of the schools of the prophets built upon it; and such respect did even Philistines themselves pay to religion that a garrison of their soldiers suffered a school of God's prophets to live peaceably by them, and did not only not dislodge them, but not restrain nor disturb the public exercises of their devotion. (2.) Upon what occasion; he should meet a company of prophets with music before them, prophesying, and with them he should join himself. These prophets were not (as it should seem) divinely inspired to foretel things to come, nor did God reveal himself to them by dreams and visions, but they employed themselves in the study of the law, in instructing their neighbours, and in the acts of piety, especially in praising God, wherein they were wonderfully assisted and enlarged by the Spirit of God. It was happy for Israel that they had not only prophets, but companies of prophets, who gave them good instructions and set them good examples, and helped very much to keep up religion among them. Now the word of the Lord was not precious, as it had been when Samuel was first raised up, who had been instrumental in founding

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these colleges, or religious houses, whence, it is probable, the synagogues took their rise. What a pity was it that Israel should be weary of the government of such a man, who though he had not, as a man of war, expelled the Philistines, yet (which was a greater kindness to Israel) had, as a man of God, settled the schools of the prophets! Music was then used as a proper means to dispose the mind to receive the impressions of the good Spirit, as it did Elisha's, 2Ki_3:15. But we have no reason to look for the same benefit by it now, unless we saw it as effectual as it was then in Saul's case, to drive away the evil spirit. These prophets had been at the high place, probably offering sacrifice, and now they came back singing psalms. We should come from holy ordinances with our hearts greatly enlarged in holy joy and praise. See Psa_138:5. Saul should find himself strongly moved to join with them, and should be turned thereby into another man from what he had been while he lived in a private capacity. The Spirit of God, by his ordinances, changes men, wonderfully transforms them; Saul, by praising God in the communion of saints, became another man, but whether a new man or no may be questioned.

BENSON, "1 Samuel 10:5. Thou shalt come to the hill of God — So called, either because they were wont to sacrifice here; or, because here was a school of the prophets, who were called men of God. A company of prophets — By prophets here, he understands persons that wholly devoted themselves to religious studies and exercises. For the term of prophesying is not only given to the most eminent act of it, foretelling things to come, but also to preaching, and to the making or singing of psalms, or songs of praise to God. And they that wholly attended upon these things are called sons of the prophets, who were commonly combined into companies or colleges, that they might more conveniently assist one another in God’s work. This institution God was pleased so far to honour and bless, that sometimes he communicated unto those persons the knowledge of future things. Coming down from the high place — Probably from a sacrifice which they had offered in the high place: and now they praised God for his benefits in the following manner: With a psaltery — Such instruments being then used by the prophets and other persons, to compose their minds, and render them fit to receive divine communications, as well as to raise their affections to God, and to the contemplation of things spiritual and heavenly. They shall prophesy — Either sing God’s praises, as the word sometimes signifies, (Exodus 15:21; 1 Chronicles 25:3,) or speak of the things of God by a peculiar repulse of his Spirit.COFFMAN, ""You shall come to Gibeath-elohim" (1 Samuel 10:5). "Usually abbreviated as `Gibeah.'"[6] This was the home town of Saul."A garrison of the Philistines" (1 Samuel 10:5). "The word here rendered `garrison' is thus translated in 1 Samuel 13:3; 2 Samuel 8:6; 1 Chronicles 11:16; 18:13; and 2 Chronicles 17:2; it is translated `officer' in 1 Kings 4:19, and `pillar' in Genesis 19:26."[7] All of these different meanings have found scholarly advocates who

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would variously render the word in this passage. G. B. Caird makes an excellent argument why it should be translated, "a Philistine officer" in this passage. If this is correct, then the passage in 1 Samuel 13:3 would mean that Jonathan assassinated a Philistine officer and not that he defeated "a garrison." Of course, with God's aid, he might have done either.COKE, "1 Samuel 10:5-6. After that thou shalt come to the hill of God— This hill was so called, either because they were used to sacrifice there, or because there was a school of the prophets, who were called men of God. As there is no verb in the sentence, where the garrison of the Philistines, we might as well insert was as is; where was a garrison of the Philistines: which seems most agreeable to the circumstances here related. Concerning the prophets and prophesying here spoken of, we refer to the notes on Numbers 11:25 where this matter is discussed at large. The author of the Observations produces the following passage from an account of the eastern customs: "When the children have gone through the Koran, their relations borrow a fine horse and furniture, and carry them about the town in procession, with the book in their hands, the rest of their companions following, and all sorts of music of the country going before." Dr. Shaw, in p. 195 mentions the same custom, adding the acclamations of their school-fellows, but taking no notice of the music. We have no reason, however, to doubt the fact on account of the doctor's silence, especially as it relates to another part of Barbary, and is given us by those who resided some years in the country. The doctor makes no use of this circumstance relating to the education of youth in Barbary; but the account of the procession above given, seems to be a lively comment on that ancient Jewish custom mentioned in these verses. That the word prophets often signifies sons, or scholars of the prophets, and prophesying, singing, has been often remarked; but no author, that I know of, has given any account of the nature of this procession, or its design. We are sometimes told, that high places were used for sacrifices; and, in one case, music, it is certain, played before them when they went up to worship. See Isaiah 30:29. But did they not also return from sacrificing with it? We are told, that music was used by the prophets to calm and compose them, and to invite the divine influences, which is indeed very true; but is it to the purpose? Did they go forth in this manner from their college, into the noise and interruptions of the world, to call down the prophetic impulse? But if we consider them as a company of the sons of the prophets, going in procession with songs of praise, and music playing before them, and recollect that it is usual at this day for young scholars to go in procession with acclamations and music, the whole mystery seems to be unraveled. To which may be added, that Saul was to meet them, and find himself turned into another man, into a man, perhaps, who is instantaneously made as knowing in the law of God as the youth to whom the above honours were doing, or any of his convoy;

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which acquaintance with the law of God, was very necessary for one who was to judge among his brethren as their king. For this reason, the Jewish kings were to write out a copy of the law of God, and read it continually, that they might be perfect masters of it, Deuteronomy 17:18-20.; which accomplishment some youth had gained whom Saul met with, and who was honoured with the solemnity which the sacred historian speaks of, if the customs of South Barbary may be supposed to be explanatory of those of Judea. See Observations, p. 286.ELLICOTT, " (5) After that thou shalt come to the hill of God.—These words should be rendered to the Gibeah of God. The writer here is alluding to Saul’s own city, afterwards known as “Gibeah of Saul.” The name of Gibeah, or Hill of God, was given to it on account of a well-known high place or sacrificial height in or hard by the town. We know that this sacred place was chosen by Samuel as the site of one of his “schools of the prophets.”

Where is the garrison of the Philistines.—These warlike Phœnician tribes seem gradually, after their great defeat at Mizpeh, to have again established themselves in various stations of the land, whence they harried the Israelites. A parallel to these marauding soldiers, so long the plague of Israel, might be found in the countless freebooters’ strongholds which, in the Middle Ages, were the curse especially of Germany, the terror of the peaceful trading folk of the rich countries of Central Europe.

A company of prophets.—These evidently belonged to one of those seminaries termed “schools of the prophets,” founded by Samuel for the training of young men. The foundation of these schools in different parts of the country was one of the greatest of the works of this noble and patriotic man. These schools seem to have flourished during the whole period of the monarchy, and in no small measure contributed to the moral and mental development of the people. Some of the youth of Israel who received in these schools their training became public preachers of the Word; for after all, this, rather than foretelling future events, was the grand duty of the prophet’s calling.

It is a grave mistake to conclude that all, or even the greater part, of these young men trained in the “schools of the prophets” were inspired in the usual sense of the word. The aim of these institutions, beside high mental culture, seems to have been

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to train the youth of Israel to love, and then live, noble pure lives. Dean Payne Smith calls attention to the remarkable fact that at David’s court all posts which required literary skill were held by “prophets.” He considers that it was owing to these great educational institutions which Samuel founded that the Israelites became a highly trained and literary people. “Prophets,” in the awful sense of the word as used by us—men who, as compared with their fellows, stood in a different relation to the Most High, who heard things which other men heard not, and saw visions unseen by any save themselves—men before whose eyes the veil which hid the dark future now and again was raised—were, after all, even among the people of God, very rare. In the course of a generation, one or two, or perhaps three, appeared, and were listened to, and their words in many cases, we know, preserved. These, for the most part, we may assume, received their early training in the “schools of the prophets,” but these famous institutions were never, as has often been popularly supposed, established in the hope of training up and developing such men, but were founded and supported with the intention of fostering what we should call the higher education in Israel; and in this, we know from the outset, these schools were eminently successful.

Dr. Erdmann, in Lange’s Commentary, accounts for this especial mention of the music which we know, from this and other passages, was carefully cultivated in these seminaries of the sons of the prophets, by suggesting that in these societies religious feeling was nourished and heightened by sacred music. It would be a mistake to attribute to this carefully cultivated music and singing that condition of ecstatic inspiration into which some of these companies appear to have at times fallen. We understand and know, however, very little respecting this state of ecstasy—what produced it, and how it affected those who had fallen into this strange condition. The object of the musical teaching of the schools of the prophets was, no doubt, to enable those who had studied in the seminaries to guide and direct the religious gatherings of the people, into which—as we know from the subsequent Temple service, the model of all popular sacred gatherings for worship—music and psalmody entered so largely.

With a psaltery, and a tabret, and a pipe, and a harp, before them.—The four instruments here mentioned indicate that even in this—which is often termed a semi-barbarous age—music had been long and carefully studied. The psaltery (nevel) was a species of lyre with ten strings, in shape like an inverted delta v, and was played with the fingers. The tabret (toph) was a hand-drum—a tambourine.

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Miriam (Exodus 15:20) is represented as using it to accompany her triumph song. The pipe (chalil) was a flute of reed, wood, or horn, and seems to have been ever a favourite instrument among the children of Israel. The harp (cinnor) was a stringed instrument, like the psaltery, only apparently larger, and was played usually with a plectrum. David, however, is represented in several psalms as playing on the “cinnor” with his fingers.

And they shall prophesy.—In this case the company from the “School of the Prophets” were, no doubt, singing some hymns or psalms in praise of the Eternal to the accompaniment of their musical instruments. Saul, as he drew near his home at Gibeah, would meet these men coming down from sacrificing on the high place of God, and as he listened to the sweet pure sounds he would be sensible of a something indescribable taking possession of his whole being; new thoughts—high grand thoughts—would chase away the aspirations and hopes of the past. Through his heart (see 1 Samuel 10:9) would flash the memory of what Samuel had told him when alone on the house-top at Ramah—of the glory and future of Israel; a conviction would steal over him that he was the man of the future chosen by the Eternal to work His will among His people. The Saul of the vineyards and the corn-fields of the farm on the Ephraim hills would die, and a new hero-Saul would be born; and although quite untrained and untaught in the elaborate music of the choirs of the sons of the prophets, the really inspired Saul would lift up his voice in the choruses singing before him, and join with a new strange power in their glorious hymn to the Eternal—would pour out his whole heart and soul in thanksgiving to his God. Thus would the Spirit of the Lord come upon him.WHEDON, "Verse 5

5. The hill of God — Hebrew, Gibeath ha-Elohim. This seems to have been the name of a sacrificial height near the home of Saul. It perhaps took its name from being the chief seat of the company of prophets here referred to. Without doubt the height Tuleil-el-Ful is meant, which marks the site of the ancient Gibeah of Saul. The city itself, as we learn from this same verse, lay close by, probably at the base of the hill on the east or northeast. See Robinson’s “Biblical Researches,” vol. iii, p. 287.

Garrison of the Philistines — On this height those vigilant enemies had intrenched themselves; for, though subdued, and unable to make successful invasions in the

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land of Israel, (see on 1 Samuel 7:13,) they still annoyed Israel by occasionally throwing a garrison into such places as this and Geba. 1 Samuel 13:3. Some render the word, less properly, columns or pillars of the Philistines, meaning monumental pillars which these invaders had erected as signs of their supremacy, or else of former victories.

A company of prophets — חבל, a cord, like the English word band, is used to denote a company or association of persons bound together by common sympathies and aims. This is the first mention we have of those associations in ancient Israel which are commonly called Schools of the Prophets. There is little doubt but that they originated with Samuel, for at the time of his call prophecy was rare in Israel. 1Samuel 3:1 . We have reason to suppose that after the capture of the ark, and the desolation of the sanctuary at Shiloh, this inspired man, anxious to counteract the prevailing tendency to idolatry, gathered around him at his home in Ramah a company of promising youth, and trained them in the true knowledge of Jehovah. During those twenty years of silence in the history of Israel referred to in 1 Samuel 7:2, this work probably occupied much of Samuel’s time. Here, observes Stanley, we have the first historical notice of societies formed for educational purposes. “Long before Plato had gathered his disciples round him in the olive grove, or Zeno in the Portico, these institutions had sprung up in Judea.” These associations of holy men were no doubt powerful agencies for preserving a knowledge of the true God among the people. Jerome regarded them as an order of monks, but they did not seclude themselves from the world and from human society, for some of them were married, ( 2 Kings 4:1;) and this procession, marching with instruments of music through the streets of Gibeah, and publicly prophesying, presents them rather as travelling revivalists, seeking to scatter their religious spirit and enthusiasm among the people. Besides such public exercises, they probably employed themselves privately with the study of the law of Moses, the history of the chosen nation, and the cultivation of sacred poetry and song. A full account of these schools would supply a most interesting chapter in the history of the Hebrew nation, but we are dependent on a few incidental allusions for all we know of them. We next meet with them at Ramah. 1Samuel 24-19:18 . Here was Samuel’s home, and just out of the city these prophets had probably their first-established settlement, (Naioth.) Here, for a time, in the days of his persecution, David found an asylum with Samuel; and

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here, no doubt, that youthful psalmist found a most congenial society, and amidst its happy surroundings composed many of his psalms, and cultivated his taste for music to greater perfection than before. In the days of Ahab the members of these schools must have become very numerous; for, besides those whom the miserable Jezebel succeeded in destroying, (1 Kings 19:10,) a hundred were hidden by Obadiah in a cave, (1 Kings 18:4; 1 Kings 18:13;) and who shall tell how many of the seven thousand who had not bowed the knee to Baal (1Kings 19:18) were saved from idolatry through the influence of these associations of devout men? In the time of Elijah they were called “sons of the prophets,” )1Kings 20:35,) probably because some distinguished prophet like Elijah or Elisha was their spiritual father, and presided over them as superintendent and teacher. They had schools at Beth-el, Jericho, Gilgal, the Jordan, and perhaps many other places. 2 Kings 2:3; 2 Kings 2:5; 2 Kings 4:38; 2 Kings 6:2. Asaph the seer (2Chronicles 29:30) was probably a president of one of these schools, in which special attention was paid to sacred poetry and song. Hence the psalms attributed to him, (Psalms 50, 83-73 ,) composed by him or some disciple of his school, and used in the temple service. We are not to suppose that all these sons of the prophets received and uttered divine revelations, but rather that in these associations they were trained to be leaders of the public worship, and to serve in divers ways as teachers of the people.

Psaltery… tabret… pipe… harp — These instruments of music often served, as in the case of Elisha, (2 Kings 3:15,) to tranquillize the spirits of the prophets, and induce the proper frame of mind to engage in holy exercises. Instrumental music may ever be an assistant to religious devotion — a fact which the saints of every age have acknowledged by appropriating its use to the worship of God in the sanctuary. It is impossible to determine clearly all the distinguishing qualities of these and other musical instruments of the ancient Hebrews. Those who wish to know the various, and ofttimes conflicting, opinions of antiquaries on this subject should consult the large biblical dictionaries on the several words. On the harp, see at Genesis 4:21. The probable forms of the psaltery, tabret, and pipe are shown in the foregoing cut. The psaltery was a stringed instrument of a triangular form, (a;) the tabret was an instrument of percussion, something like the modern tambourine, (b;) and the pipe was a wind instrument like the modern flute, and perforated with holes, (c. c.)

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They shall prophesy — Literally, and they prophesying. This exercise seems to have consisted in the ecstatic utterance of prayer and praise to God, as in the case of the elders in the time of Moses. Numbers 11:25. So powerful was the influence exerted by this prophesying that those who came near were affected by the same spirit. Compare 1 Samuel 19:20-24.K&D, "1 Samuel 10:5-6

The third sign (1 Samuel 10:5, 1 Samuel 10:6) Saul was to receive at Gibeah of God,where posts of the Philistines were stationed. Gibeath ha-Elohim is not anappellative, signifying a high place of God, i.e., a high place dedicated toGod, but a proper name referring to Gibeah of Benjamin, the native placeof Saul, which was called Gibeah of Saul from the time when Saul residedthere as king (1 Samuel 10:16: cf. 1 Samuel 11:4; 1 Samuel 15:34; 2 Samuel 21:6; Isaiah 10:29). This isvery apparent from the fact that, according to 1 Samuel 10:10., all the people ofGibeah had known Saul of old, and therefore could not comprehend howhe had all at once come to be among the prophets. The name Gibeah ofGod is here given to the town on account of a bamah or sacrificial heightwhich rose within or near the town (1 Samuel 10:13), and which may possibly havebeen renowned above other such heights, as the seat of a society ofprophets. ים נצביתפלש are not bailiffs of thePhilistines, still less columns erected as signs of their supremacy(Thenius), but military posts of the Philistines, as 1 Samuel 4-13:3 , and 2 Samuel 8:6, 2 Samuel 8:14, clearly show. The allusion here to the posts of the Philistines at Gibeah is connectedwith what was about to happen to Saul there. At the place where thePhilistines, those severe oppressors of Israel, had set up military posts,the Spirit of God was to come upon Saul, and endow him with the divinepower that was required for his regal office. “And it shall come to pass,when thou comest to the town there, thou wilt light upon a company ofprophets coming down from the high place (bamah, the sacrificial height),before them lyre and tambourin, and flute, and harp, and theyprophesying.” חבל signifies a rope or cord, then a band orcompany of

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men. It does not follow that because this band of prophetswas coming down from the high place, the high place at Gibeah must havebeen the seat of a school of the prophets. They might have been upon apilgrimage to Gibeah. The fact that they were preceded by musiciansplaying, seems to indicate a festal procession. (Nebel) and (Kinnor) are stringed instruments which were used after David'stime in connection with the psalmody of divine worship (1 Chronicles 13:8; 1 Chronicles 15:20; Psalm 33:2; Psalm 43:4, etc.). The (nebelwas an instrument resembling a lyre,the (kinnor) was more like a guitar than a harp. (Toph): the tambourin, whichwas played by Miriam at the Red Sea (Exodus 15:20). (Chalil): the flute; see myBibl. Archaeology, ii. §137. By the prophesying of these prophets we areto understand an ecstatic utterance of religious feelings to the praise ofGod, as in the case of the seventy elders in the time of Moses (Numbers 11:25). Whether it took the form of a song or of an enthusiastic discourse,cannot be determined; in any case it was connected with a very energeticaction indicative of the highest state of mental excitement. (For furtherremarks on these societies of prophets, see at 1 Samuel 19:18.)LANGE, "1 Samuel 10:5-6. The third sign. Going thence to Gibeah he will meet a company of prophets, will, under the influence of prophetic inspiration, also prophesy, and be changed into another man. Gibeah Ha-Elo-him is in the immediate context distinguished from the “city.” What city is here meant is clear from the fact that all the people know him ( 1 Samuel 10:10 sqq.); it can, therefore, only be Gibeah of Benjamin, Saul’s native city. The “Gibeah of God” is thus, and especially because of the definition “ of God,” to be taken not as a proper name, but as an appellative, “ the hill of God,” that Isaiah, the height, Bamah [high-place] near the city, which was used as a place of sacrifice, and after which the city was called; afterwards, when Saul made it his royal residence, it was called Gibeah of Saul ( 1 Samuel 11:4; 1 Samuel 15:34; 2 Samuel 21:6). According to Josephus (B. J5, 21) it was one hour [somewhat more than two Eng. miles; according to Mr. Grove, in Smith’s Dict, of Bib., four miles—Tr.] on the direct road north from Jerusalem, and, as appears from what follows, was probably the seat of a community of prophets, and, on that account, perhaps specially distinguished, along with Bethel, among the sacrificial places. The נצבי פ׳ [“garrison” in Eng. A. V.] are the military posts or camps established by the Philistines to keep the country under their sway, even though there were no more devastating incursions (see on 1 Samuel 7:14). For a similar procedure see 2 Samuel 8:6; 2 Samuel 8:14. The substitution of the Sing. (נציב) for the Plu. is supported by the Sept, Vulg, Syr, Arab.; but it is going too far to suppose, on the authority of the Sept, that here, as well as in 1 Samuel

4-13:3 , this Sing. denotes a pillar set up by the Philistines as a sign of their authority 61

(Then, and Bצttcher).[FN29] Ewald’s opinion (Gesch. III, 43) that it refers to an officer who collected the tribute, is still less probable. Instead of a monument, we must regard it, according to 1 Samuel 13:3-4, and as in 2 Samuel 8:6; 2 Samuel 8:14, as a military colony stationed there.—A company of prophets (חבל “cord, line,” then like our “band, company”). From this description, and from the fact that they approach with music, it appears that they formed a society, an organized company. That they descended from the Bamah [high-place] is no proof that they dwelt on it, against which is the fact that the Bamah was especially consecrated to the service of Jehovah, and for this reason was called the“ hill of God,” not “because it was the abode of men of God” (Cleric). Since it is clear, from what follows, that this was a private solemn procession, it is probable that their residence was not far off, most likely in the city of Gibeah, whence they may have proceeded to the sacrifice and prayer on the high-place. This company of prophets belongs, no doubt, to the Song of Solomon -called Schools of the Prophets, which, however, would be better named prophetic Unions. They were founded by Samuel, and were under his direction, comp. 1 Samuel 19:20. The origin of these unions lies in the tendency to association given by the Spirit of God and by the new life which Samuel awakened, and their aim was to cherish and develop prophetic inspiration and the new life of faith by common holy exercises. In our passage we must distinguish the following facts: 1) The descent from the high-place in this solemn procession suggests that they had gathered there for common religious exercises, sacrifice, and prayer2) The music which went before them shows that, in these societies, religious feeling was nourished and heightened by sacred music, though music was also elsewhere cultivated. The four instruments which accompanied them indicate the rich variety and advanced culture of the music of that day. The psaltery (נבל, nebel) is a cithernlike stringed instrument, which, according to Jerome, Isidorus and Cassiodorus, had the form of an inverted Delta, and, according to Psalm 33:2; Psalm 144:9, had ten strings (Jos. Ant. 7, 10 says twelve strings), called by the Greeks íÜâëá, nablium, psalterium; it was commonly used, as here, in sacred songs of praise ( 1 Kings 10:12; 1 Chronicles 15:16), but also on secular festive occasions ( 2 Chronicles 20:28). The kinnor (כנור [Eng. A. V. harp]) was another stringed instrument, apparently different from our harp (Luther), since it was played on in walking (comp. 2 Samuel 6:5), rather a sort of guitar, and with the nebel indicates complete string music ( Psalm 71:22; Psalm 58:3, 2]; 1 Samuel 15:3). According to

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Josephus (Ant. 7, 12, 3) the kinnor was struck with the plectrum, the nablium with the finger. But David played the kinnor ( 1 Samuel 16:23; 1 Samuel 18:10; 1 Samuel 21:9) with the hand. The tabret (תוק, toph) is the hand-drum, the tambourine; used by Miriam, Exodus 15:20. The fourth instrument is the flute (חליל), which was made of reed, wood, or horn, and was a favorite instrument in festive and mournful music3) The emphasis rests on the words “and they were prophesying;” they were in a condition of ecstatic inspiration, in which, singing or speaking, with accompaniment of music, they gave expression to the overflowing feeling with which their hearts were filled from above by the controlling Spirit. Cleric: “they will sing Song of Solomon, which assuredly were composed to the honor of God.” The strains of the music were intended not only to awaken the heart to inspired praise of God, or to intensify the religious inspiration, but also to regulate the feeling. According to Pindar, it was “peacefully to bring law into the heart” that Apollo invented the cithern, which was played in the Delphic Apollo-worship (O. M ller, Dorier I, 346 [Dorians]). There was a similar outflow of religious inspiration to the praise of God in the case of the seventy elders, Numbers 11:25.PETT. "1 Samuel 10:5

‘After that you will come to the hill of God, where the garrison of the Philistines is, and it will come about that when you are come there, to the city, that you will meet a band of prophets coming down from the high place with a psaltery, and a timbrel, and a pipe, and a harp, before them, and they will be prophesying,”

After that they would come to the hill (gib ‘eah) of God ‘where the garrison of the Philistines is’. This need not mean that the Philistine soldiers were still there. It may simply have been a local landmark called ‘the garrison of the Philistines’ because they had once had a garrison there. But see 1 Chronicles

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11:16 where the Philistines did have an actual garrison in that vicinity. That could, however, simply indicate that they had by then reoccupied it. On the other hand we do in fact know from 1 Samuel 9:16 that there had recently been a Philistine incursion so that it is possible that there was an actual occupied garrison there. The point to bear in mind is that a peaceful gathering of Israel at Mizpah (1 Samuel 10:17) would have been very unlikely if the Philistines had been in the vicinity in any force. In that situation Gilgal would have been a better choice. Thus the question is an open one.

On arrival at the neighbouring city (possibly the Gibeah of Benjamin (Judges 19; Judges 20; 1 Samuel 13:2) which was Saul ’s home and headquarters - 1 Samuel 10:26; 1 Samuel 11:4) they will be met by a band of prophets coming down from the high place, playing music, singing and prophesying (praising God under inspiration, compare 1 Chronicles 11:16). This would suggest that they had been taking part in festal activities.

The psaltery and harp were stringed instruments, the pipes a kind of flute, and the timbrel possibly a hand drum or tambourine.

6 The Spirit of the Lord will come powerfully upon you, and you will prophesy with them;

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and you will be changed into a different person.

BARNES, "Will come upon thee - The word rendered “come,” means to “come” or“pass upon,” as fire does when it breaks out and spreads Amo_5:6; hence, it is frequently used of the Spirit of God passing upon anyone. (See Jdg_14:19; Jdg_15:14; below 1Sa_10:10; 1Sa_11:6; 1Sa_16:13.)

Shalt be turned into another man - This is a remarkable expression, and occurs nowhere else. It describes the change in point of mental power and energy which would result from the influx of the Spirit of the Lord 1Sa_10:9. In the case of Samson it was a supernatural bodily strength; in the case of Saul a capacity for ruling and leading the people of which before he was destitute, and which the Spirit worked in him. (Compare Act_1:8; Isa_11:2-4.)

GILL, "And the Spirit of the Lord will come upon thee ,.... As a spirit of prophecy, so the Targum; whereby he would be enabled at once to compose psalms and hymns of praise, and sing them in a proper manner, though he had not been trained up in this exercise in the school of the prophets; which made it more wonderful to those that knew him:and thou shalt prophesy with them : or "praise" with them, as the same Targum; join with them in singing praises, and perform this service in an orderly manner, as if he had been instructed in it, and used to it:and shall be turned into another man ; for the Spirit of God would not only operate on him in that way, as to fit him for composing and singing psalms and hymns, but inspire him with wisdom, and prudence, and greatness of mind, and with every qualification necessary for a king; so that he would appear quite another man than he was before, in his outward behaviour, as well as in the endowments of his mind; and from a rustic, an husbandman, a farmer's son, would appear with the air of a prince,

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and in the majesty of a king; and, as Procopius Gazaeus, have a royal mind or heart given him.

JAMISON, "the Spirit of the Lord will come upon thee — literally, “rush upon thee,” suddenly endowing thee with a capacity and disposition to act in a manner far superior to thy previous character and habits; and instead of the simplicity, ignorance, and sheepishness of a peasant, thou wilt display an energy, wisdom, and magnanimity worthy of a prince.

K&D, "1Sa_10:6“And the Spirit of Jehovah will come upon thee, and thou wilt prophesy with them,

and be changed into another man.” “Ecstatic states,” says Tholuck (die Propheten, p. 53), “have something infectious about them. The excitement spreads involuntarily, as in the American revivals and the preaching mania in Sweden, even to persons in whose state of mind there is no affinity with anything of the kind.” But in the instance before us there was something more than psychical infection. The Spirit of Jehovah, which manifested itself in the prophesying of the prophets, was to pass over to Saul, so that he would prophesy along with them ( התנבית formed like a verb הל for so again in 1Sa_10:13), and was entirely to transform him. This transformation ;התנבאתis not to be regarded indeed as regeneration in the Christian sense, but as a change resembling regeneration, which affected the entire disposition of mind, and by which Saul was lifted out of his former modes of thought and feeling, which were confined within a narrow earthly sphere, into the far higher sphere of his new royal calling, was filled with kingly thoughts in relation to the service of God, and received “another heart” (1Sa_10:9). Heart is used in the ordinary scriptural sense, as the centre of the whole mental and psychical life of will, desire, thought, perception, and feeling (see Delitzsch, Bibl. Psychol. pp. 248ff., ed. 2). Through this sign his anointing as king was to be inwardly sealed.

BENSON, "1 Samuel 10:6. The Spirit of the Lord will come upon thee — Hebrew, tsalcha, irruet in te, (Buxtorf,) shall rush upon thee. This was the highest ,צלחהassurance of all the rest, that Samuel anointed him by God’s authority. Thou shalt prophesy with them — Shalt break forth into the praises of God, and utter divers truths and even predictions by the inspiration of his Spirit. Shalt be turned into another man — That is, thou shalt be suddenly endowed with another spirit, filled with skill in divine things, with courage, and wisdom,

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and magnanimity, and other qualifications befitting thy dignity.WHEDON, "6. Turned into another man — Not regenerated in the Christian sense, nor suddenly endowed with a divine illumination of soul that completely lifted him out of his previous modes of thought and feeling; but quickened with a divine impulse, and inspired with a loftier ambition and with conceptions of responsibility such as he had not known before. See further on 1 Samuel 10:9.K&D, "1 Samuel 10:6“And the Spirit of Jehovah will come upon thee, and thou wiltprophesy with them, and be changed into another man.” “Ecstatic states,”says Tholuck (die Propheten, p. 53), “have something infectious aboutthem. The excitement spreads involuntarily, as in the American revivalsand the preaching mania in Sweden, even to persons in whose state ofmind there is no affinity with anything of the kind.” But in the instancebefore us there was something more than psychical infection. The Spirit ofJehovah, which manifested itself in the prophesying of the prophets, wasto pass over to Saul, so that he would prophesy along with them( יתבהתנ formed like a verb הל for התנבאת; so again in 1Samuel 10:13), andwas entirely to transform him. This transformation is not to be regardedindeed as regeneration in the Christian sense, but as a change resemblingregeneration, which affected the entire disposition of mind, and by whichSaul was lifted out of his former modes of thought and feeling, which wereconfined within a narrow earthly sphere, into the far higher sphere of hisnew royal calling, was filled with kingly thoughts in relation to the serviceof God, and received “another heart” )1 Samuel 10:9). Heart is used in the ordinaryscriptural sense, as the centre of the whole mental and psychical life ofwill, desire, thought, perception, and feeling (see Delitzsch, Bibl. Psychol. pp. 248ff., ed. 2). Through this sign his anointing as king was to beinwardly sealed.LANGE, "1 Samuel 10:6. Saul will not be able to withstand the mighty influence of this sight. Three things will happen to him: 1) the Spirit of the Lord, a divine power external to himself, will “come upon him;” that Isaiah, suddenly, immediately take possession of his soul. The words “Spirit of Jehovah” exclude every earthly, internal case of inspiration. It Isaiah, however, in this presupposed that the Spirit of the Lord must descend to produce this excitation and elevation, and does not dwell continually in him; 2) he will prophesy. (On the form התנבית see Ew. § 198, 6.) He

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will, therefore, have a part in the religious inspiration and the prophetic utterance of the prophets. It is taken for granted that the fire of inspiration will pass immediately from them to him; 3) he will be turned into another man. The change relates to the inner life, which is renewed by the Spirit of God, and consists in the sanctification of heart and subordination of the will to the law of the Lord which the Spirit works. The prophecy [of Samuel], therefore, is: Thou wilt, through the Spirit of God which shall come upon thee, not only prophesy in inspired words, but also experience a change of the inner Prayer of Manasseh, as accords with thy divine call to be king.PETT, "1 Samuel 10:6“And the Spirit of YHWH will come mightily on you, and you will prophesy with them, and will be turned into another man.”

And then the Spirit of YHWH would come mightily on Saul, and he too would prophesy and would be turned into another man. The purpose of the Spirit of YHWH coming mightily on a man has been especially brought out in the book of Judges 15:14; compare Judges 3:10; Judges 6:34; Judges 11:29. It was in order that he might ‘judge’ and deliver God’s people. Thus this indicates that Saul was to become the instrument of the Spirit of YHWH in deliverance, and had he remained faithful to God, or had he learned to repent like David did, he would have been wholly successful.

“And will be turned into another man.” That is one who is given the power to accomplish the purpose that YHWH has for him, an inspired leader of men.

7 Once these signs are fulfilled, do whatever your hand finds to do, for God is with you.

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CLARKE, "Thou do as occasion serve thee - After God has shown thee all these signs that thou art under his especial guidance, fear not to undertake any thing that belongs to thy office, for God is with thee.

What a number of circumstances thus precisely foretold! Does not this prove that Samuel was under the continual inspiration of the Almighty?

GILL, "And let it be, when these signs are come unto thee,.... And are all fulfilled, especially the last: that thou do as occasion shall serve thee: as his circumstances would require, and as he in his great wisdom and prudence, with which he should now be furnished, would see necessary to prepare for his taking upon him the kingdom he was anointed to, and would be in a little time openly chosen to, and invested with. Some understand this of royal ornaments befitting a king, or of preparing arms for the defence of the kingdom: for God is with thee; or the Word of the Lord is thy help, as the Targum, and therefore he need not fear engaging in any enterprise that might be for the glory of God, and good of the kingdom.

HENRY, "He directs him to proceed in the administration of his government as Providence should lead him, and as Samuel should advise him. 1. He must follow Providence in ordinary cases (1Sa_10:7): “Do as occasion shall serve thee. Take such measures as thy own prudence shall direct thee.” But, 2. In an extraordinary strait that would hereafter befal him at Gilgal, and would be the most critical juncture of all, when he would have special need of divine aids, he must wait for Samuel to come to him, and must tarry seven days in expectation of him, 1Sa_10:8. How his failing in this matter proved his fall we find afterwards, 1Sa_13:11. It was now a plain intimation to him that he was upon his good behaviour, and, though a king, must act under the direction of Samuel, and do as he should order him. The greatest of men must own themselves in subjection to God and his word.

K&D, "1Sa_10:7“When these signs are come unto thee (the Kethibh תבאינה is to be read תבאינה, as in

Psa_45:16 and Est_4:4; and the Keri תבאנה is a needless emendation), do to thee what thy hand findeth, i.e., act according to the circumstances (for this formula, see Jdg_9:33); for God will be with thee.” The occurrence of the signs mentioned was to assure him of the certainty that God would assist him in all that he undertook as king. The first opportunity for action was afforded him by the Ammonite Nahash, who besieged Jabesh-gilead (1Sa_11:1-15).

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PULPIT, "1Sa_10:7Do as occasion serve thee. Literally, "do for thyself as thy hand shall find," i.e. follow the lead of circumstances, and do thy best. This is the flood time of thy fortunes; press onward, and the kingdom is thine own, for God is with thee, and success is sure.

BENSON, "1 Samuel 10:7. Do as occasion shall serve thee — Hebrew, Do what thy hand findeth to do; that is, as thou shalt have a call and opportunity. As if he had said, I cannot give thee particular directions about every thing that is to be done by thee: but God’s Spirit shall guide thee to do that which the present occasion requires. He does not intend that he should take the kingly government upon him, before his call to it was owned by the people, but that he should dispose his mind to a readiness of undertaking any public service when he should be called to his office,ELLICOTT, "(7) When these signs are come unto thee. —When these varied circumstances have happened to thee, then be sure that the splendid and glorious life which I have foretold as thy lot will assuredly lie before thee in the immediate future. I will give thee no imperious directions by which thou art to shape thy course. Go bravely on; do well and truly whatever thy hand findeth to do, being confident that God will be with thee, and that His glorious Arm shall be thy guide along that road of honour and of peril which thou art destined to travel.K&D, "1 Samuel 10:7“When these signs are come unto thee (the Kethibh תבאינה is to beread באינהת , as in Psalm 45:16 and Esther 4:4; and the Keri באנהת is a needless emendation), do to thee what thy hand findeth, i.e., actaccording to the circumstances (for this formula, see Judges 9:33); for Godwill be with thee.” The occurrence of the signs mentioned was to assurehim of the certainty that God would assist him in all that he undertook asking. The first opportunity for action was afforded him by the AmmoniteNahash, who besieged Jabesh-gilead (1 Samuel 15-11:1 ).LANGE, "1 Samuel 10:7. The general significance of the occurrence of these signs. When these signs come to thee (read תבאינה, Psalm 45:16, “when all this happens to thee”), do what thy hand findeth—the same formula in 1 Samuel 25:8 and

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Judges 9:33, not, what thou likest, what seems most proper, “ what seems good to thee,” (Cler.), but, what presents itself, “that to which this action leads,” (Ew. III, 41), do what circumstances suggest; for God is with thee, “thou needst not consult any one, for God will second thy counsels” (Cler.). These signs are to signify to him that, so surely as they happen to him will he happily, with God’s help, carry out his undertakings.—These words refer to Saul’s immediate task in his royal calling (of which these God-given signs were to assure him), namely, the deliverance of the people from the oppression of the Philistines.PETT, "1 Samuel 10:7“And let it be, when these signs are come to you, that you do as occasion shall serve you, for God is with you.”Then once all these signs have come to him he has to hold himself in readiness for doing whatever God requires of him. ‘Do as occasion shall serve you’ (literally ‘do what your hand shall find ’) signifies seizing the opportunities that God offers when they come.

8 “Go down ahead of me to Gilgal. I will surely come down to you to sacrifice burnt offerings and fellowship offerings, but you must wait seven days until I come to you and tell you what you are to do.”

BARNES, "1Sa_10:7Do as occasion serve thee. Literally, "do for thyself as thy hand shall find," i.e. follow

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the lead of circumstances, and do thy best. This is the flood time of thy fortunes; press onward, and the kingdom is thine own, for God is with thee, and success is sure.

CLARKE, "Seven days shalt thou tarry - I will come to thee within seven days, offer sacrifices, receive directions from the Lord, and deliver them to thee. It is likely that these seven days referred to the time in which Samuel came to Saul to Gilgal, offered sacrifices, and confirmed the kingdom to him, after he had defeated the Ammonites. See 1Sa_11:14, 1Sa_11:15.

GILL, "And thou shall go down before me to Gilgal,.... Not immediately; for the first summons of the people, and of Saul, and the first meeting of them by Samuel, were at Mizpeh, where Saul was chosen by lot; nor the first time of Saul's being at Gilgal, when the kingdom was renewed; for Saul had no need to wait seven days there, since he and Samuel went together, 1Sa_11:14 rather at the second time of his being there, where not staying the time quite up, was reproved for it, which was two years after this, 1Sa_13:1, though it may be this was a general rule to be observed by Saul, that whenever anything turned up of importance to the children of Israel, and was a difficulty with him, he should go to Gilgal, and there wait seven days for Samuel, from the time he gave him notice of it, who would come at the appointed time, and would give him what advice and instructions were necessary; and this place was the rather appointed, because it was the place where the Israelites first pitched their camp when they came over Jordan, and where the tabernacle first was; and where prayer and sacrifices were wont to be made; and where the kingdom of Saul was renewed; and which lay convenient for all the tribes, both on the one and the other side of Jordan: and, behold, I will come down to thee to offer burnt offerings, and to sacrifice sacrifices of peace offerings; so he did when the kingdom was renewed, and Saul was confirmed in it, 1Sa_11:15 but two years after, Saul not staying the full time, he offered them himself by another, for which he was reproved, 1Sa_13:9. seven days shalt thou tarry till I come to thee; either from the time of the notice he should give to Samuel of his going thither, or from the time of his arrival there; for it can by no means be understood as from the time of his present departure from him, for the reasons before given: and show thee what thou shalt do; in the then present emergency or difficulty on his hands; and this he said to encourage him under the weight and burden of government laid upon him.

JAMISON, "thou shalt go down before me to Gilgal — This, according to Josephus, was to be a standing rule for the observance of Saul while the prophet and he lived; that in every great crisis, such as a hostile incursion on the country, he should

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repair to Gilgal, where he was to remain seven days, to afford time for the tribes on both sides Jordan to assemble, and Samuel to reach it.

BENSON, "1 Samuel 10:8. Seven days shalt thou tarry till I come — This, though now mentioned and commanded, was not immediately to be performed; as is evident, partly from the whole course of the story, (which shows that Saul and Samuel, and the people, first met at Mizpeh, 1 Samuel 10:17, &c., where Saul was chosen of God, and accepted by the people as king; and afterward went to Gilgal once before the time here spoken of, 1 Samuel 11:14-15,) and partly by comparing this place with 1 Samuel 13:8, &c., where we find Saul charged with the violation of this command, two years after the giving of it. It seems this was given as a standing rule for Saul to observe while Samuel and he lived; that in case of any great future difficulties, as the invasion of enemies, Saul should resort to Gilgal, and call the people thither, and tarry there seven days, which was but a necessary time for gathering the people, and for the coming of Samuel thither. And Gilgal was chosen for this purpose, because that place was famous for the solemn renewing of the covenant between God and Israel, (Joshua 4.,) and for other eminent instances of God’s favour to them, the remembrance whereof was a confirmation of their faith; and because it was a very convenient place for the tribes within and without Jordan to assemble in, and consult, and unite their forces together upon such occasions.COFFMAN, "1 Samuel 10:8 is branded as an outright interpolation having no place whatever in this narrative.[9] Payne understood the verse as a prophetic reference to 1 Samuel 13:7-14, where "Gilgal is mentioned as Saul's ultimate destination and the place of his failure."[10] This writer does not believe that either of these viewpoints is necessarily correct. There is a genuine possibility that the reference is here made to a trip to Gilgal by Samuel (he went there regularly) and that he set up an appointment here with Saul to further instruct him in the kingship. Of course, we know nothing of any such occasion; but there are a thousand other things that happened at that time of which we are totally uninformed. This account is

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abbreviated.ELLICOTT, " (8) And shew thee what thou shalt do.—Considerable doubt exists among expositors as to the exact meaning and reference of these words of Samuel. In 1 Samuel 13., 1 Samuel 10:8 and following, a well-known and most important event in Saul’s life and reign is related, in which the circumstances strangely fit in with the words of the warning of Samuel. Only between this first meeting of the seer and the future king and the Gilgal meeting, described in 1 Samuel 13., two years—perhaps even a much longer period—elapsed (the dates of this age are most uncertain); besides which, that famous meeting at Gilgal was not by any means the first meeting of Samuel and Saul at that place. Yet, in spite of these difficulties, it seems best to refer to this meeting between the prophet and king at Gilgal, related in 1 Samuel 13, as the trial of faith especially looked on to by Samuel here. The solemn warning here given was, doubtless, repeated in a much more detailed form by the prophet some time before the appointed Gilgal meeting. So much for the reference; the signification of the warning is best explained in the following way:—Samuel had bidden the future king to advance along the paths of glory and difficulty which lay before him in all confidence and trust, acting in each emergency according to the dictates of his own heart—only in one thing he must be ever on his guard. In his future great work for the regeneration and advancement of Israel, he must, for the sake of the faith of Israel, be on his guard against infringing the sacred privileges of the religion of the Eternal. In the plenitude of his kingly power, the day would come when the temptation would assault him to disregard the ancient sanctity of the sacrifice, and to assume as king, functions which belonged alone to men like Samuel set apart for the sacred office, and thus publicly to dishonour the commandments of God, and by his reckless example of unbelief in revelation to weaken the faith of the people.

Such a temptation presented itself to Saul, we believe, some two or more years from this time, when, as related in 1 Samuel 13, a solemn assembly of the people was summoned to Gilgal, before the commencement of the war of independence. This great enterprise for the people of the Lord must necessarily be begun with solemn religious rites and sacrifices. These the king was forbidden to officiate at without the presence of the Divinely appointed seer. We shall see how King Saul acted under the temptation to set himself and his royal power above the prophet of the Lord and the direct command of God. Whether or no King Saul with his own hand offered the Gilgal sacrifice is uncertain; at all events, the great sin he seemed to have been guilty of having committed, is to have declined to wait for the presence of the prophet of the Lord, although publicly required by the word of the Lord to do so. (See Notes on

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1 Samuel 13)

The “heart” is mentioned as changed by God, because, according to the conception of the Divine writings, the heart is represented as the centre of the whole mental and physical life—of will, desire, thought, perception, and feeling. It was one thing for Samuel the seer to put before the young Benjamite the brilliant destiny which lay before him, but it was another and different thing to transform one like Saul, brought up to merely agricultural pursuits, into a fit and worthy recipient of such honours and powers. We know how utterly incapable are all such things as wealth and rank and power in themselves of inspiring the heart with any noble patriotic aspirations, or with any high religious longings, or lofty patriotic aims; a higher influence is needed to awaken the heart, or to rouse it from merely earthly and sordid contemplations.

This is the work which God worked in the heart. of the young Saul as, in the early morning, he left “Ramah of the Watchers,” his ears tingling with the burning words of the great seer all through that day and many succeeding days. In quiet humility, and, no doubt, with many a silent prayer, he watched and waited; when he returned home there was no sign of exultation visible in the man, no mark of impatience. His lips were sealed; he seems to have whispered to no one what the prophet had told him; he made no sign even when events came crowding thick about him—such as the popular assembly for the choice of a king, presided over by the prophet-judge, whose mind Saul alone in Israel knew: the drawing of the lots: the narrowing of the fateful circle: the designation of his tribe, his family, then himself. We see, indeed, God had changed his heart. Was there not in these early days a promise of a noble king—a man after God’s own heart?And all those signs came to pass that day.—Of the first two signs which were to meet him no further details are given; we are simply told that in the order predicted by Samuel Saul came across them. The third alone gives occasion for a special mention, because it had a great effect on the life of the future king.WHEDON, "8. Thou shalt go down before me to Gilgal — This is not a command, but a prediction. Samuel’s prophetic eye fastens upon the future turning point in Saul’s career, when, threatened by an attack from the Philistines, and forsaken by many of his soldiers, he shall be called upon to show his faith in God. Perhaps Samuel added other instructions not recorded here; but it was sufficient now for Saul to know that there would come a time when he would be waiting at Gilgal for

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Samuel’s arrival, and when that occasion came he must wait for special instruction from the Lord. For the manner in which this prophecy was fulfilled, and how Saul failed to observe these instructions, see 1 Samuel 13:8. It was fitting that at this first interview Samuel should drop a word of warning and counsel for Saul’s guidance at that coming time of his greatest danger.K&D, "In conclusion, Samuel gave him an important hint with regard to his futureattitude: “And goest thou before me down to Gilgal; and, behold, I amcoming down to thee, to offer burnt-offerings, and to sacrifice peace-offerings: thou shalt wait seven days, till I come to thee, that I may showthee what thou art to do.” The infinitive clause וגו להעלות isundoubtedly dependent upon the main clause תוירד , and notupon the circumstantial clause which is introduced as a parenthesis. Thethought therefore is the following: If Saul went down to Gilgal to offersacrifice there, he was to wait till Samuel arrived. The construction of themain clause itself, however, is doubtful, since, grammatically considered, can either be a continuation of the תירדimperative עשה (1 Samuel 10:7), or can be regarded as independent, and in fact conditional. The latter view, according to which תירד supposes his goingdown as a possible thing that may take place at a future time, is the onerequired by the circumstantial clause which follows, and which isintroduced by הנוה ; for if תוירד were intended tobe a continuation of the imperative which precedes it, so that Samuelcommanded Saul to go down to Gilgal before him, he would have simplyannounced his coming, that is to say, he would either have said יתוירד or ארד”The circumstantialclause “and behold I am coming down to thee .ואניevidently presupposesSaul's going down as a possible occurrence, in the event of which Samuelprescribes the course he is to pursue. But the conditional interpretation of .is still more decidedly required by the context תוירדForinstance, when Samuel said to Saul that after the occurrence of the threesigns he was to do what came to his hand, he could hardly command himimmediately afterwards to go to Gilgal, since the performance of whatcame to his hand might prevent him from going to Gilgal. If, however,Samuel meant that after Saul had finished what came to his hand he was togo down to Gilgal, he would have said, “And after thou hast done this, godown to Gilgal,” etc. But as he does not express himself in this manner, he can only havereferred to Saul's going to Gilgal as an occurrence which, as he foresaw,would take place at some time or other. And to Saul himself this must notonly have presented itself as a possible occurrence, but under the existingcircumstances as one that was sure to take place; so that the whole thingwas not so obscure to him as it is to us, who are only able to form ourconclusions from the brief account which lies before us. If we supposethat in the conversation which Samuel had with Saul upon the roof (1 Samuel 9:25), he also

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spoke about the manner in which the Philistines, who hadpushed their outposts as far as Gibeah, could be successfully attacked, hemight also have mentioned that Gilgal was the most suitable place forgathering an army together, and for making the necessary preparations fora successful engagement with their foes. If we just glance at the events narrated in the following chapters, for thepurpose of getting a clear idea of the thing which Samuel had in view; wefind that the three signs announced by Samuel took place on Saul's returnto Gibeah (1 Samuel 10:9-16). Samuel then summoned the people to Mizpeh,where Saul was elected king by lot (1 Samuel 10:17-27); but Saul returned toGibeah to his own house even after this solemn election, and was engagedin ploughing the field, when messengers came from Jabesh with theaccount of the siege of that town by the Ammonites. On receiving thisintelligence the Spirit of Jehovah came upon him, so that he summoned thewhole nation with energy and without delay to come to battle, andproceeded to Jabesh with the assembled army, and smote the Ammonites(1 Samuel 11:1-11). Thereupon Samuel summoned the people to come toGilgal and renew the monarchy there (1 Samuel 11:12-15); and at the sametime he renewed his office of supreme judge (1 Samuel 12), so that now for thefirst time Saul actually commenced his reign, and began the war against thePhilistines (1 Samuel 13:1), in which, as soon as the latter advanced toMichmash with a powerful army after Jonathan's victorious engagement,he summoned the people to Gilgal to battle, and after waiting there sevendays for Samuel in vain, had the sacrifices offered, on which account assoon as Samuel arrived he announced to him that his rule would not last (1 Samuel 13:13.).Now, it cannot have been the first of these two gatherings at Gilgal thatSamuel had in his mind, but must have been the second. The first isprecluded by the simple fact that Samuel summoned the people to go toGilgal for the purpose of renewing the monarchy; and therefore, as thewords “come and let us go to Gilgal” (1 Samuel 11:14) unquestionably imply,he must have gone thither himself along with the people and the king, sothat Saul was never in a position to have to wait for Samuel's arrival. Thesecond occurrence at Gilgal, on the other hand, is clearly indicated in thewords of 1 Samuel 13:8, “Saul tarried seven days, according to the set timethat Samuel had appointed,” in which there is almost an express allusion tothe instructions given to Saul in the verse before us. But whilst we cannotbut regard this as the only true explanation, we cannot agree with Seb. Schmidt, who looks upon the instructions given to Saul in this verse as “arule to be observed throughout the whole of Samuel's life,” that is to say,who interprets תירד in the sense of “as often as thou goestdown to Gilgal.” For this view cannot be grammatically sustained,although it is founded upon the correct idea, that Samuel's instructionscannot have been intended as a solitary and arbitrary command, by whichSaul was to be kept in a condition of dependence. According to our

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explanation, however, this is not the case; but there wasan inward necessity for them, so far as the government of Saul wasconcerned. Placed as he was by Jehovah as king over His people, for thepurpose of rescuing them out of the power of those who were at that timeits most dangerous foes, Saul was not at liberty to enter upon the waragainst these foes simply by his own will, but was directed to wait tillSamuel, the accredited prophet of Jehovah, had completed theconsecration through the offering of a solemn sacrifice, and hadcommunicated to him the requisite instructions from God, even though heshould have to wait for seven days.

(Note: The difficulty in question has been solved on the whole quitecorrectly by Brentius. “It is not to be supposed,” he says, “thatSamuel was directing Saul to go at once to Gilgal as soon as he shouldgo away from him, and wait there for seven days; but that he was todo this after he had been chosen king by public lot, and havingconquered the Ammonites and been confirmed in the kingdom, wasabout to prepare to make war upon the Philistines, on whose accountchiefly it was that he had been called to the kingdom. For the Lordhad already spoken thus to Samuel concerning Saul: 'He will save mypeople from the hands of the Philistines, because I have looked uponmy people.' This is the meaning therefore of Samuel's command:Thou hast been called to the kingdom chiefly for this purpose, thatthou mayest deliver Israel from the tyranny of the Philistines. Whentherefore thou shalt enter upon this work, go down into Gilgal andwait there seven days, until I shall come to thee: for thou shalt thenoffer a holocaust, though not before I come to thee, and I will showthee what must be done in order that our enemies the Philistines maybe conquered. The account of this is given below in 1 Samuel 13, where welearn that Saul violated this command.”)LANGE, "1 Samuel 10:8. Saul next receives from the prophet a command in God’s name, which limits the unrestricted royal authority conferred on him under support of God; he is forbidden, in the exercise of the royal office, to perform independently priestly functions. Gilgal, situated between the Jordan and Jericho, formerly the camp of the people after the crossing of the Jordan, where were undertaken the wars against the Canaanites for the conquest of the land, the central point of Israel consecrated by the tabernacle and the sacrificial worship ( Joshua 5.) was now “one of the holiest places in Israel, and the true middle-point of the whole people,—because the control of the Philistines extended so far westward [eastward?] that the centre of gravity of the realm was necessarily pushed back to the bank of the Jordan” (Ew. III, 42). Hither must Saul as king betake himself, when he would enter on the deliverance of Israel from the dominion of the Philistines. “This place seems to have been chosen, because it was remotest from the Philistine border” (Cler.).

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“There the people assembled in general political questions, and thence, after sacrifice and prayer, marched armed to war. Here, then, especially, in the nature of the case, would the mutual relation of the two independent powers of the realm come into question, be announced, and somehow permanently decided” (Ew. as above). Samuel, therefore, bids Saul wait seven days, when he goes to Gilgal, in order that Hebrews, Samuel, may direct the sacrifice, and impart to him the Lord’s commands as to what he shall do. Saul is not to make the offering in his own power—this pertains only to Samuel as priestly mediator between God and the people—nor is he to undertake independently anything in connection with the past struggle for freedom, but he must await the instructions which the prophet is to give him. The king must act only in dependence on the invisible King of his people. See further, on 1 Samuel 10:8 and its relation to 1 Samuel 8:8, the Introduction, pp11,12.PETT, "1 Samuel 10:8

“And you shall go down before me to Gilgal, and, behold, I will come down unto you, to offer burnt-offerings, and to sacrifice sacrifices of peace-offerings. Seven days shall you tarry, till I come to you, and show you what you will do.”

Once the signs had been fulfilled Saul was to go down before Samuel to Gilgal. Gilgal was one of Samuel’s three main venues (1 Samuel 7:16) and furthest from the Philistine menace, being in the Jordan rift valley (the Arabah). Samuel seems regularly to have offered sacrifices there. Saul was to go down to the Sanctuary there and wait before God for seven days, possibly partaking in a seven day festival of worship and praise following the pattern of the regular feasts (compare 1 Samuel 9:13). This suggests that Gilgal was seen as the equivalent in those times of the old Tabernacle, as the place where Israel were to meet for their regular feasts. Then at the end Samuel would come to him and show him what he had to do.

There is nothing here to suggest that Samuel sees this as something to be delayed. It is totally out of place if it is seen as directly referring to 1 Samuel 13:18 for too much intervenes. The impression that we are given here was that Saul was to do it fairly promptly. It is not unusual in Scripture for a command to be given and the assumption then made that it has been fulfilled without mentioning it in detail. Thus when we learn that ‘he came to the high place’ in 1 Samuel 10:13 that may be

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intended to indicate his immediate fulfilment of this command. Note how this is then followed by the casting of lots at Mizpah, which is followed by the deliverance from the Ammonites, which is followed by a visit to Gilgal for the renewal of the kingship. It would therefore appear strange if this clear command had not been fulfilled before then.

It seems very probable therefore that the writer, knowing what he is going to say in 13:18, introduces this statement knowing that it was fulfilled earlier, while wanting readers also to connect it with 1 Samuel 13:18, and to recognise that this was to be Saul’s regular approach when seeking the mind of YHWH about his planned actions. It may well be therefore that 1 Samuel 10:13 is to be intended as indicating that that was when it was initially fulfilled without over-emphasising the fact.

It would seem from this verse that Samuel regularly required Saul to experience a similar seven days of waiting on God before he gave him God’s instructions, having the aim in mind of keeping Saul’s heart set firmly on YHWH. The point is that Saul is not to see himself as his own master but very much as the appointed servant of YHWH. Thus 1 Samuel 13:18 gives us one instance of when he does this. In other words Samuel wanted Saul continually to recognise that he must wait before God prior to the coming to him of the prophetic word which would give him final instructions. In order to receive that word his heart must be in readiness to receive it. Samuel was doing his best to keep Saul on the right track. Israel had two annual seven day feasts, the feast of Unleavened Bread and the Feast of Tabernacles. But no mention is made of those feasts in connection with this command to Saul, and Samuel would have been present at those from the beginning. Thus Samuel’s point may have been that whenever the tribes were assembled for battle the same procedures had to be followed as at the feasts, seven days of sacrificing and waiting on God, after which he would always come to them to reveal the mind of YHWH. That is why when Saul did not wait it was so unforgivable. He had over-ridden YHWH.

We may certainly see that the regular feasts did provide Saul with a pattern as to what he should do during the seven days of waiting. But this seven day wait was to be a time of preparation of heart. Naturally to a war-leader such waiting could be a bit of a trial. But to Samuel it was important, because it ensured that the war-leader recognised his responsibility to look in faith to YHWH and that in the end the glory

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was to go to YHWH. PULPIT, "1Sa_10:8Thou shalt go down before me to Gilgal. We find in 1Sa_13:8-13 a meeting at Gilgal so exactly parallel to what is arranged here that we cannot help looking upon this, again, as a sort of sign to be fulfilled at a later period. It is no argument against it that Gilgal was the place where in the mean while Saul was solemnly inaugurated king; for he was appointed in order that he might deliver Israel from the Philistines (1Sa_9:16), and we may feel sure that this grand purpose would form the subject of conversation between the prophet and the soldier, either on the house-top or the next morning. In this conversation Gilgal would be selected as the place where Saul would assemble Israel for the war of independence (so Rashi and other Jewish interpreters); and so great an enterprise must necessarily be begun with religious rites, and Saul was to wait a full week for the prophet’s coming, both to try his faith, which ought to have been confirmed by the fulfilment of the three appointed signs, and in order that the war might be undertaken under the same holy auspices as his own election to the kingdom. The two years’ interval, were it really so long, would give time for Saul’s character to develop under the forcing influences of royalty, and it would then be proved, when he felt himself every inch a king, whether he was still as amenable to the Divine authority as when he was first summoned from obscurity to mount a kingly throne. But, really, the words in 1Sa_13:1 do not justify this conclusion, and most probably the occurrences mentioned in that chapter followed immediately upon Saul’s confirmation as king.

Saul Made King

9 As Saul turned to leave Samuel, God changed Saul’s heart, and all these signs were fulfilled that day.

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GILL, "And it was so, that when he had turned his back to go from Samuel,.... When he had taken his leave of him, and set forward on his journey: God gave him another heart; not in a moral or spiritual sense, not a new heart, and a new spirit, as in conversion, but in a civil sense, a right heart, a heart fit for government; filled with wisdom and prudence to rule a people; with courage and magnanimity to protect and defend them against their enemies, and fight for them; a heart not taken up with the affairs of husbandry, with care for his father's asses, and looking after his herds, but filled with concern for the civil welfare of Israel, and with schemes and contrivances for their good, and with warm resolutions to deliver them out of the hands of their enemies: and all these signs came to pass that day; the two first, which are not particularly mentioned as fulfilled, being more private, as finding two men at Rachel's sepulchre, and meeting with three others going to Bethel, which came to pass just as they were described; and the third, which was more public, and gave Saul more reverence and respect among the people, is next particularly observed.

HENRY, "Saul has now taken his leave of Samuel, much amazed, we may well suppose, at what has been done to him, almost ready to question whether he be awake or no, and whether it be not all a dream. Now here we are told,

I. What occurred by the way, 1Sa_10:9. Those signs which Samuel had given him came to pass very punctually; but that which gave him the greatest satisfaction of all was this, he found immediately that God had given him another heart. A new fire was kindled in his breast, such as he had never before been acquainted with: seeking the asses is quite out of his mind, and he thinks of nothing but fighting the Philistines, redressing the grievances of Israel, making laws, administering justice, and providing for the public safety; these are the things that now fill his head. He finds himself raised to such a pitch of boldness and bravery as he never thought he should be conscious of. He has no longer the heart of a husbandman, which is low, and mean, and narrow, and concerned only about his corn and cattle; but the heart of a statesman, a general, a prince. Whom God calls to any service he will make fit for it. If he advance to another station, he will give another heart, to those who sincerely desire to serve him with their power.

JAMISON, "when he had turned his back to go from Samuel, God gave him another heart — Influenced by the words of Samuel, as well as by the accomplishment of these signs, Saul’s reluctance to undertake the onerous office was overcome. The fulfillment of the two first signs [1Sa_10:7, 1Sa_10:8] is passed over, but the third is specially described. The spectacle of a man, though more fit to look after his father’s cattle than to take part in the sacred exercises of the young prophets - a man without any previous instruction, or any known taste, entering with ardor into the spirit, and skillfully accompanying the melodies of the sacred band, was so extraordinary a phenomenon, that it gave rise to the proverb, “Is Saul also among the prophets?” (see 1Sa_19:24). The prophetic spirit had come upon him; and to Saul it was as personal and

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experimental an evidence of the truth of God’s word that had been spoken to him, as converts to Christianity have in themselves from the sanctifying power of the Gospel.K&D, "When Saul went away from Samuel, to return to Gibeah, “God changed to him

another heart,” - a pregnant expression for “God changed him, and gave him another heart” (see at 1Sa_10:6); and all these signs (the signs mentioned by Samuel) happened on that very day. As he left Samuel early in the morning, Saul could easily reach Gibeah in one day, even if the town where he had met with Samuel was situated to the south-west of Rachel's tomb, as the distance from that tomb to Gibeah was not more than three and a half or four hours.

PULPIT, "1Sa_10:9God gave him another heart. The Hebrew is remarkable: "When he turned his shoulder to go from Samuel, God also turned for him another heart," i.e. God turned him round by giving him a changed heart. He grew internally up to the level of his changed circumstances. No longer had he the feelings of a husbandman, concerned only about corn and cattle; he had become a statesman, a general, and a prince. No man could have gone through such marvellous events, and experienced such varied emotions, without a vast inward change. But it might have been only to vanity and self-complacency. Saul’s change was into a hero.

BENSON, "Verse 9-101 Samuel 10:9-10. God gave him another heart — He immediately fulfilled the last and chief of these signs: for Saul was no sooner gone from Samuel than he felt another spirit coming into him, a spirit of holiness, wisdom, and fortitude, to qualify him for the government of God ’s people; which afterward God took from him because of his sins, 1 Samuel 16:14. See Psalms 51:12. He prophesied among them — The accomplishment of the two former signs is supposed, and this only is expressed, because this was more eminent than the former; the others were only transient acts, which passed in private, between two or three persons meeting together; but this was a more permanent and notorious sign, done in a more solemn manner, and before many witnesses.COFFMAN, "THE SIGNS WERE ALL FULFILLED THAT DAY

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"When he turned his back to leave Samuel, God gave him another heart; and all these signs came to pass that day. When they came to Gibeah, behold a band of prophets met him; and the Spirit of God came mightily upon him, and he prophesied among them. And when all who knew him before saw how he prophesied with the prophets, the people said to one another, "What has come over the son of Kish? Is Saul among the prophets"? And a man of the place answered, And who is their father"? Therefore, it became a proverb, "Is Saul also among the prophets"? When he had finished prophesying, he came to the high place."WHEDON, "9. When he had turned his back… God gave him another heart — In 1 Samuel 10:6 he is told that he would be turned into another man when he came in contact with the company of prophets, but here it appears that as soon as he left the company of Samuel God turned to him another heart. And so it doubtless was. The unexpected and impressive disclosures which the prophet had made to him began at once to work a revolution in his inner life. Every successive sign, as it came to pass, deepened the impression, and when he met the band of prophets he was a most proper subject to catch the inspiration of their contagious enthusiasm. So he truly returned to Gibeah another man from what he was when he left that place five days before.HAWKER, "(9) ¶ And it was so, that when he had turned his back to go from Samuel, God gave him another heart: and all those signs came to pass that day.In this verse it is said, that God gave him another heart. And Samuel had foretold him in the 6th verse, that the Spirit of the Lord would come upon him to prompt him to prophecy, and he should be turned into another man. And no doubt this change was wrought upon him. He had from this time another heart as to his dispositions, for no longer seeking asses he is now seeking a kingdom. And instead of being employed in his father's service, he is now another man in prosecuting his own grandeur. But I beg the Reader to remark with me, that these changes are from what are called the ordinary gifts of the Spirit, not his special work on the heart. Saul may be, and Saul is among the prophets; but Saul is not renewed in the spirit of his mind for all that. Reader! do not fail to make this observation as you go, it will not only help you to make a right conclusion of this man's history, but many a man's history; and what is yet more interesting than every other, of your own. There is not a word of the regeneration of the mind of Saul in what is here said. He was turned into another man, from a poor man to a rich one, and from a peasant to a prince. And the Lord made him another heart to prefer a court to the country. But the new creature which after God is created in righteousness and true holiness, is totally different from all this. It is a new heart, not a new form; a work of grace, not of

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nature. If any man be in Christ he is a new creature. 2 Corinthians 5:17.K&D, "Verses 9-16When Saul went away from Samuel, to return to Gibeah, “God changed tohim another heart,” - a pregnant expression for “God changed him, and gavehim another heart” (see at 1 Samuel 10:6); and all these signs (the signs mentioned bySamuel) happened on that very day. As he left Samuel early in themorning, Saul could easily reach Gibeah in one day, even if the town wherehe had met with Samuel was situated to the south-west of Rachel's tomb,as the distance from that tomb to Gibeah was not more than three and ahalf or four hours.LANGE, "1 Samuel 10:9-12. The occurrence of the signs announced to Saul. 1 Samuel 10:9 refers to the fulfilment of the last, most important element of the third prophecy ( 1 Samuel 10:6): the change into another man. Not only the fact of this renewal, but also its innermost source is indicated in the words: God gave [lit. turned, changed] him another heart, two assertions being involved in this pregnant phrase: God turned him about, and gave him another heart. His departure from Samuel and turning to go back home, and his conversion are expressed, not without design, by the same word turn; for the place, from which he turned, was the means of this conversion; Samuel’s person and word was the instrument by which God began in him the process of inward renewal; the Spirit of God, that wrought and completed it, came in part mediately through Samuel, in part immediately to his heart I from above. According to the Biblical representation the heart denotes the centre of the whole inward life, the uniting-point of all the elements of the inner man. The thorough and complete change to another man can proceed only from the heart, which alone God in His judgments on man looks at ( 1 Samuel 16:7). The essential element, therefore, in the renewal of the heart is not only the production of a, as it were, new, hitherto latent side of his spiritual being—this is only its symptom—but in a real religious-ethical change and renewal of the innermost foundation of life. In this all special revelations of the divine spirit and will to Saul must culminate; all that has happened from 1 Samuel9 on tends to this highest and innermost end, to the proper establishment of this religious-ethical relation of the innermost foundation of life to God, as the most essential condition of an administration of the theocratic office which should be well-pleasing to God.—And all those signs came to pass that day. From Ramah Saul could easily come to Gibeah the same day through the stations indicated. It is not mentioned in what order the signs occurred, but it is first summarily stated that they were all fulfilled, and then related how the third happened. If the summary statement did not precede, and the third sign were related immediately, one might suppose with Thenius “a possible omission by the redactor;” but, the context of 1 Samuel 10:2-4 being thus

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[summarily] dispatched, the narrator hastens to the third sign as the most important, in order to show how and under what circumstances it occurred, after having made the remark, which was sufficient for his purpose, that the first and second had been fulfilled according to Samuel’s words. It is worthy of note that none of the ancient translators has attempted to fill out the supposed gap. Thenius adopts the reading of the Sept. “from thence” (êáὶ ἔñ÷åôáé ἐêåῖèåí), from which he infers the previous mention of another place; but even this reading would not prove an omission, but would refer to the place where Saul separated from Samuel, the journey being thus summarily described with omission of two stations. Further, the words “from thence” would be quite super-fluous.—The שם of the text [Eng. A. V. “thither”] is not to be translated whither (Bunsen: to Gibeah), but expresses local rest: “they come there to Gibeah.”—The mention of the third sign only (there being nothing in narrative or language, as shown above, to necessitate the assumption of a historical or auctorial gap) is not to give importance to Gibeah, Saul’s home (Keil); rather this sign was the most important for Saul’s inner life, and for that on which depended the right exercise of the theocratic royal office, namely, the new heart and life called forth by the prophetic spirit, and it stands in causal connection with the preceding testimony (which is the principal thing) to the actual renewal of Saul’s heart, narrating how Saul was equipped with the Spirit of the Lord, and filled with the prophetic Spirit, which changed his heart.PETT, "Verses 9-13All The Signs That Samuel Gave Him Are Fulfilled (1 Samuel 10:9-13).We now learn that all the signs promised were fulfilled. The only detail given is of the last one, bringing out how important it was.1 Samuel 10:9‘And it was so, that, when he had turned his back to go from Samuel, God gave him another heart, and all those signs came about that day. ’What God had promised came about. Each sign was fulfilled ‘that very day’, and God gave Saul ‘another heart’. To Israelites the heart was the centre of a man’s will, mind and emotions. To be given another heart meant that he was given new resolution and inner strength for the task that lay before him.

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10 When he and his servant arrived at Gibeah, a procession of prophets met him; the Spirit of God came powerfully upon him, and he joined in their prophesying.

GILL, "When they came thither to the hill ,.... Or, to Gibeah, as the Targum, and so Josephus (e):behold, a company of prophets met him ; as foretold, 1Sa_10:5,and the Spirit of the Lord came upon him, and he prophesied among them ; the spirit of prophecy, as the Targum, and he sung praises among them; he joined with them in their psalmody, and performed it as regularly as if he had been brought up with them. The Jews say (f) he prophesied of the world to come, of Gog and Magog, and of the rewards of the righteous, and of the punishment of the wicked.

HENRY, "II. What occurred when he came near home. They came to the hill (1Sa_10:10), that is, to Gibeah, or Geba, which signifies a hill, and so the Chaldee here takes it as a proper name; he met with the prophets as Samuel had told him, and the Spirit of God came upon him, strongly and suddenly (so the word signifies), but not so as to rest and abide upon him. It came on so as to go off quickly. However, for the present, it had a strange effect upon him; for he immediately joined with the prophets

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in their devotion, and that with as much decorum and as great a transport of affection as any of them: He prophesied among them. Now,

K&D, "1Sa_10:10The third sign is the only one which is minutely described, because this caused a

great sensation at Gibeah, Saul's home. “And they (Saul and his attendant) came thither to Gibeah.” “Thither” points back to “thither to the city” in 1Sa_10:5, and is defined by the further expression “to Gibeah” (Eng. version, “to the hill:” Tr.). The rendering   ךויטוםו (lxx) does not warrant us in changing שם into משם; for the latter would be quite superfluous, as it was self-evident that they came to Gibeah from the place where they had been in the company of Samuel.PULPIT, "1Sa_10:10, 1Sa_10:11To the hill. Hebrew, "to Gibeah," his home. He prophesied. Took part in prophetic exercises (see on 1Sa_10:5). On seeing this, the people of Gibeah, who knew him beforetime,—Hebrew, "from yesterday and the day before," but equivalent to our phrase "for years,"—asked in surprise, What is this that is come unto the son of Kish? What makes him thus act in a manner unlike all our long past experience of him? Is Saul also among the prophets? From this question two things are evident: the first, that the schools founded by Samuel already held a high place in the estimation of the Israelites; the second, that Saul had not shared in that education which so raised the prophets as a class above, the mass of the people. Probably also Saul s character was not such as would have made him care for education. A young man who, while living in his neighbourhood, knew so little about Samuel (1Sa_9:6), could not have had a very inquiring or intellectual frame of mind. Of course Samuel could not, by gathering young men together, and giving them the best education the times afforded, gain for them also the highest and rarest of gifts, that of direct inspiration. Even when Elisha, the friend and attendant upon Elijah, asked his master for an elder son’s portion of the Divine spirit, Elijah told him that he had asked a hard thing (2Ki_2:10). The disparity then that the people remarked between Saul and the prophets was that between a rich young farmer’s son, who had been brought up at home, and cared only for rustic things, and these young collegians, who were enjoying a careful education (comp. Joh_7:15). How good that education was is proved by the fact that at David’s court all posts which required literary skill were held by prophets. No man could found schools of inspired men; but Samuel founded great educational institutions, which ended by making the Israelites a highly trained and literary people. Saul’s prophesying was not the result of training, but came to him by a Divine influence, rousing the slumbering enthusiasm of an energetic but fitful nature.

ELLICOTT, "(10) To the hill.—“To the hill:” more accurately rendered, to Gibeah. This was the home of Saul; the estate of the house of Kish lay evidently in the

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immediate vicinity of Gibeah, henceforward to be known as Saul’s royal city, “Gibeah of Saul.” “As he walked, the Spirit of God came upon him,” we read. The coming of the Spirit of God upon him may be looked on as the sequel of that Divine gift of the new heart bestowed on him in the early morning, when he left Ramah. The changed heart was a fit home for that Divine Spirit which came on him in the eventide, as he drew near to his ancestral city.K&D, "1 Samuel 10:10The third sign is the only one which is minutely described,because this caused a great sensation at Gibeah, Saul's home. “And they(Saul and his attendant) came thither to Gibeah.” “Thither” points back to“thither to the city” in 1 Samuel 10:5, and is defined by the further expression “toGibeah” (Eng. version, “to the hill:” Tr.). The rendering åêåéèåí (lxx) does not warrant us in changing שם into םשמ◌ ;for the latter would be quite superfluous, as it was self-evident that theycame to Gibeah from the place where they had been in the company ofSamuel.LANGE, "1 Samuel 10:10. From the local statements here made, it is tolerably clear that this company of prophets dwelt in Gibeah. In order to understand the effect of their appearance on Saul, we must think of it as it is described in 1 Samuel 10:5. Suddenly, unannounced, overpoweringly the Spirit comes upon him, “falls upon” him. Involuntarily, therefore, he is seized by it, and drawn along into the lofty inspiration of the prophets. By the influence of the Lord’s Spirit, which Saul has hitherto experienced through Samuel, he is made capable of receiving the fullness of the prophetical Spirit, and of this sudden seizure by the prophetic inspiration, which thus manifested itself in music and song. He prophesied, that Isaiah, he united in their inspired Song of Solomon, or in the discourse in which their new life poured itself forth—in their midst, he attached himself to them, joined their solemn procession; meeting leads to uniting (the phrase, “in the midst,” answers to the “towards him”)PETT, "1 Samuel 10:10‘And when they came there to the hill, behold, a band of prophets met him, and the Spirit of God came mightily on him, and he prophesied among them.’As Samuel had told him, when he came to the hill (or ‘to Gibeah’?) the band of prophets met him and ‘the Spirit of God came mightily on him and he prophesied.’ Note that where Samuel had spoken of the Spirit of YHWH the writer uses the term Spirit of God. He was emphasising that he was to go forward in heavenly power. The importance of this experience is demonstrated by the fact that the fulfilment is

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given in more detail and not just included with the other signs.

11 When all those who had formerly known him saw him prophesying with the prophets, they asked each other, “What is this that has happened to the son of Kish? Is Saul also among the prophets?”

GILL, "And it came to pass, that when all that knew him before time ,.... As there must be many that personally knew him, and were acquainted with him, since Gibeah, the place he was near to, was his native place:saw that, behold, he prophesied among the prophets ; or praised among them, as the Targum, sung psalms and hymns with them:what is this that is come unto the son of Kish ? a rustic, a plebeian, that never was in the school of the prophets, or learned music, and yet is as dexterous at it as any of them:is Saul also among the prophets ? an husbandman, an herdsman that looked after his father's farms, fields, and cattle, and now among the prophets of the Lord, bearing his part with them, and performing it as well as any of them: this was matter of wonder to those who knew his person, family, and education; and so it was equally matter of admiration that Saul the persecutor, one of the same tribe, should be among the preachers of the Gospel, Act_9:20.

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HENRY, "1. His prophesying was publicly taken notice of, 1Sa_10:11, 1Sa_10:12. He was now among his acquaintance, who, when they saw him among the prophets, called one another to come and see a strange sight. This would prepare them to accept him as a king, though one of themselves, when they had seen how God had advanced him to the honour of a prophet. The seventy elders prophesied before they were made judges, Num_11:25. Now, (1.) They all wondered to see Saul among the prophets: What is this that has come to the son of Kish? Though this school of the prophets was near his father's house, yet he had never associated with them, nor shown them any respect, perhaps had sometimes spoken slightly of them; and now to see him prophesying among them was a surprise to them, as it was long after when his namesake, in the New Testament, preached that gospel which he had before persecuted, Act_9:21. Where God gives another heart it will soon show itself. (2.) One of them, that was wiser than the rest, asked, “Who is their father, or instructor? Is is not God? Are they not all taught of him? Do they not all owe their gifts to him? And is he limited? Cannot he make Saul a prophet, as well as any of them, if he please?” Or, “Is not Samuel their father?” Under God, he was so; and Saul had now lately been with him, which, by his servant, he might know. No marvel for him to prophesy who lay last night under Samuel's roof. (3.) It became a proverb, commonly used in Israel, when they would express their wonder at a bad man's either becoming good, or at least being found in good company, Is Saul among the prophets? Note, Saul among the prophets is a wonder to a proverb. Let not the worst be despaired of, yet let not an external show of devotion, and a sudden change for the present, be too much relied on; for Saul among the prophets was Saul still.

K&D, "1Sa_10:11When those who had known Saul of old saw that he prophesied with the prophets, the people said one to another, “What has happened to the son of Kish? Is Saul also among the prophets?” This expression presupposes that Saul's previous life was altogether different from that of the disciples of the prophets.

BENSON, "1 Samuel 10:11. Is Saul also among the prophets? — A man never instructed, nor exercised in, nor inclined to these matters. It begat wonder in all those who knew his education, that he should, on a sudden, be inspired as those were, who were bred up in the school of the prophets. For, though it was in the power of God alone to bestow the gift of prophecy upon men, yet it would seem that commonly he endowed none with it, but such as were trained up in those studies which might dispose them for it.ELLICOTT, " (11) What is this?—The natural expression of extreme surprise at the sudden change which had come over one so well known at Gibeah as Saul evidently was, shows us that this was his home. The words, “What is this that is come unto the son of Kish?” seem to tell us that the life hitherto led by Saul was a

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life very different in all respects to the life led by the sons of the prophets in their schools. It need not be assumed that the youth and early manhood of the future king had been wild and dissolute, but simply that the way of life had been rough and uncultured—a life spent in what we should call “country pursuits,” in contradistinction to the pursuit of knowledge and of higher acquirements. It is evident from the statement here and in the following verse that a considerable respect for these schools had already grown up among the people.

Is Saul also among the prophets?—In 1 Samuel 19:23 we again find Saul, but under changed circumstances, under the influence of a Divine and coercing power, and uttering strange words, and singing hymns as one trained in the prophets’ schools. It was probably this recurrence of the same incident in the king’s life which gave rise to the saying, or proverb, which expresses amazement at the unexpected appearance of any man in a position which had hitherto been quite strange to him. “Is Saul among the preachers of Christ? Was a question of wonder asked by the friends of St. Paul” (Galatians 1:23).—Wordsworth.WHEDON, "11. All that knew him — An his neighbours and acquaintances at once perceive the change, and, as he prophesies among the prophets, they ask, as in amazement: What is this that is come unto the son of Kish? Is Saul also among the prophets? Nothing of this kind had ever been known of him before, and all at once he seemed to be changed into a man of another heart and another life.HAWKER, "Verses 11-16(11) And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? (12) And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets? (13) And when he had made an end of prophesying, he came to the high place. (14) And Saul's uncle said unto him and to his servant, Whither went ye? And he said, To seek the asses: and when we saw that they were nowhere, we came to Samuel. (15) And Saul's uncle said, Tell me, I pray thee, what Samuel said unto you. (16) And Saul said unto his uncle, He told

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us plainly that the asses were found. But of the matter of the kingdom, whereof Samuel spake, he told him not.The secrecy which Saul observed respecting the kingdom is remarkable. Perhaps Samuel had ordered it. If not, it certainly was either from great modesty or great prudence. Believers in Jesus are very shy of communicating the secrets of the Lord in their first days of conversion.LANGE, "1 Samuel 10:11. Before time [lit. “from yesterday and the day before,” and so Erdmann has it.—Tr.]. This universal previous acquaintance with Saul and the talk of the people among themselves is proof that he was here at home. The surprise produced by Saul’s participation in the prophetic utterance is described with incomparable fidelity and liveliness. The two questions, which testify to surprise and amazement, presuppose two things: 1) the power and significance of the prophetic community in the public opinion, and2) the fact that Saul’s life had hitherto been far therefrom, that it had not been in harmony, either externally or internally, with this society; we see him suddenly introduced into a sphere which had hitherto been outwardly and inwardly strange to him. Clericus: “This seems to show that Saul had led a life very different from those who associated with the prophets.”PETT, "1 Samuel 10:11‘And it came about that, when all who knew him previously saw that,“behold, he prophesies with the prophets ”, then the people said one to another, “What is this that is come to the son of Kish? Is Saul also among the prophets?” ’We know from what would one day happen to Jesus at Nazareth how important it was that ‘those who knew him previously ’ should be made aware that Saul had now become important in the purposes of God. And once they had seen him prophesying with the prophets they knew that something unusual had happened to him, and that it was connected with God. This made them ask themselves what it meant. Was Saul now also a Spirit-inspired man?

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12 A man who lived there answered, “And who is their father?” So it became a saying:“Is Saul also among the prophets?”

BARNES, "But who is their father - This is a very obscure phrase. If by “father” be intended the head or leader (compare 1Ch_25:6; 2Ki_2:12) of the prophets, the question means: “What kind of leader can they have to admit such a person as Saul into the company?” Some versions read “Who is his father?” in the sense: “Who would have expected Kish to have a son among the prophets?” (Compare Mat_13:54-55.)

CLARKE, "But who is their father? - The Septuagint, in its principal editions, adds ןץ ◌ויע; is it not Kish? This makes the sense more complete.

GILL, "And one of the same place answered, and said,.... One of the same city, and in the same company, that expressed their admiration at what was come to Saul, and at what he did, and wondering how he came into such company, and to have such a gift, who was of so mean an education: but who is their father? the father of the prophets; their fathers were not prophets, no more than Saul's was; their Father that taught them is the Lord, and he was able to teach Saul, and bestow on him the gift of prophecy, as well as on them; and so the Targum, who is their master or teacher; for though they might have an undermaster or teacher, as Samuel, or another prophet, yet their chief teacher was God; who could and

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did give men the gift of prophecy, and even in the highest sense, who had neither prophets for their fathers, nor were indeed trained up in any of the schools of the prophets, which was the case of Amos: therefore it became a proverb, is Saul also among the prophets? that when a person of a mean parentage, and of a low life and education, was raised up to any degree of dignity in sacred and civil things, they used to apply this proverbial expression to him, or speak of him in this manner, is Saul among the prophets?

JAMISON, "But who is their father? — The Septuagint reads, “Who is his father?” referring to Saul the son of Kish.

BENSON, "1 Samuel 10:12. And one answered and said, But who is their father? —This wonder was presently satisfied by a prudent person among them asking, Who is the father of all those prophets among whom Saul was now one? Who is it that instructs and inspires them but God? They have not this gift from their parents, nor from their education, but by inspiration from God, who, when he pleases, can bestow it on Saul or any other man, and thereby make him a prophet without the help of any other master; as he did Amos, who was no prophet, nor prophet ’s son, but a herdsman, and a gatherer of sycamore fruit. And therefore wonder not at this matter, but give God the glory. Hence it became a proverb — Used when any strange or unexpected thing happened.COFFMAN, ""Is Saul among the prophets?" (1 Samuel 10:12). Some scholars view the remarks of the citizens of Saul's home town as complimentary, and they might well have been so intended. However, it seems to this writer that there is pure derision and bitter criticism in what they said. The key to this impression is that question asked by one of the men of that place, "And who is their father"? This is a sneering remark carrying the implication that the band of prophets was a group of nobodies and that Saul, the son of a wealthy and respectable citizen had lowered himself socially by associating with them. Payne received the same impression. "The twin proverbs were plainly discourteous to Saul. What was he, a respectable citizen, doing in the presence of these roaming madmen of unknown and dubious antecedents"?[11]WHEDON, " 12. Who is their father — Not his father, as the Septuagint and other versions presume to amend the Hebrew text, — for this was not a contemptuous

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question; and otherwise it would have been meaningless in the mouth of a man of Gibeah, who must have known the father of Saul, — but, Who is the father of them? that is, of the prophets: — who makes prophets? Is it not God? and cannot he make a prophet of the son of Kish as easily as of any other man? The gift of prophecy comes not by natural descent, but by inspiration of the Almighty; and this fact was ever suggested by the proverb, afterwards common in Israel, Is Saul also among the prophets?K&D, "1 Samuel 10:12And one from thence (i.e., from Gibeah, or from the crowd thatwas gathered round the prophets) answered, “And who is their father?”i.e., not “who is their president?” which would be a very gratuitousquestion; but, “is their father a prophet then?” i.e., according to theexplanation given by Oehler (Herzog's Real. Enc. xii. p. 216), “have theythe prophetic spirit by virtue of their birth?” Understood in this way, theretort forms a very appropriate “answer” to the expression of surprise andthe inquiry, how it came to pass that Saul was among the prophets. Ifthose prophets had not obtained the gift of prophecy by inheritance, butas a free gift of the Lord, it was equally possible for the Lord tocommunicate the same gift to Saul. On the other hand, the alteration of thetext from אביהם (their father) into ואביה (his father),according to the lxx, Vulg., Syr., and Arab., which is favoured by Ewald,Thenius, and others, must be rejected, for the simple reason that thequestion, Who is his father? in the mouth of one of the inhabitants ofGibeah, to whom Saul's father was so well known that they called Saul theson of Kish at once, would have no sense whatever. From this the proverbarose, “Is Saul also among the prophets?” - a proverb which was used toexpress astonishment at the appearance of any man in a sphere of lifewhich had hitherto been altogether strange to him.PULPIT, "1Sa_10:12One of the same place—i.e. Gibeah—answered and said, But who is their father? The Septuagint, Syriac, and Vulgate read, But who is his father? But this would be a foolish reply to the question, "What has happened to the son of Kish?" The meaning rather must be, You ask about the son of Kish; but what has birth to do with prophecy? None of these young men have inherited these gifts, and if Saul can take part in their prophesyings, why should he not? Kish, his father, is no worse than theirs. Is Saul also among the prophets? Under very different circumstances Saul once again took part in the exercises of these youthful prophets (1Sa_19:24), and evidently on both occasions with such skill and success as prove the readiness of his genius; and so struck were the people at the strange power which he thus evinced, that their expression of wonder became fixed in the national mind as a proverb. Saul was a man of great natural ability, and yet not the sort of person whom the people expected would be made king. He probably could neither read nor write, and from his extreme height was perhaps awkward and bashful; as he suffered afterwards from fits of insanity (1Sa_16:14), he may

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always have been flighty and wilful; and altogether, though possessed of marvellous gifts, was certainly the very opposite of Samuel’s well trained and orderly scholars.

PETT, "1 Samuel 10:12 a‘And one of the same place answered and said, “And who is their father?”One of the wise among them supplied the answer. ‘Consider,’ he said, ‘who the father of the prophets is.’ He was probably here referring to Samuel. In other words he was saying, ‘this is the doing of the prophet Samuel. Samuel has incorporated Saul among the prophets for some special purpose.’ Later events would illuminate them as to what that purpose was. Alternately ‘their father’ may refer to God in which case he is saying, ‘This surely means that God has some special purpose for him’. Either way it was marking Saul out as a man of the Spirit. They could not see the enduement of power that had come on him, but they could see its manifestation in prophecy, and thus they now knew that he was set apart from among them.1 Samuel 10:12 b‘Therefore it became a proverb, “Is Saul also among the prophets?” ’As these things will this eventually produced a proverb. In this case it was ‘ is Saul also among the prophets?’ Presumably it came to be used whenever anyone was seen to be acting outside his usual way of life. It is used in a slightly different way in 1 Samuel 19:24.And it is here that we expect to find some reference to Saul’s visit to Gilgal as Samuel had instructed. COKE, "1 Samuel 10:12. But who is their father?— Houbigant renders this verse, But one of those who were present said thus, For who is his father? Is not Kish? Hence therefore came the proverb, Is Saul amongst the prophets? And he observes, that the Syriac, Arabic, Alexandrian, Roman, and Complutensian editions of the LXX read his father. The Alexandrian adds, Is not Kish? which we add (continues he), that the sentence may be filled up in the usual manner of the Hebrews: and as we read in the Gospel, Is not this the son of Joseph?

REFLECTIONS.—Saul and Samuel now part. Saul returns homeward, and feels a wondrous change passed upon him; no longer groveling cares nor servile labours engage his thoughts; but high and elevated sentiments becoming a king, the

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redressing Israel's grievances, and the weighty concerns of the state, possess his soul. The signs happened according to the prediction, and the last of them is particularly taken notice of.

No sooner was he come to the hill, than he met the prophets, and instantly joined in their devout exercises. As he was so near home, and well known there, those who saw him expressed their astonishment, that an untutored husbandman, the son of Kish, should be thus engaged; when one of the company well observed, Who is their father? Is not all prophesy from God? What signifies whose son he is, or what was his employment, if God calls and qualifies him? This afterwards became a proverb, Is Saul also among the prophets? Note; (1.) Many such wonders has divine grace wrought, where the chief of sinners have become most eminent among the saints.

(2.) Let not great and sudden changes be too much depended on. A man may have a new tongue, new company, new manners, and yet not truly become a new man.

When he had made an end of prophesying, the gift not continuing always, he came to the high place to acknowledge the mercies that he had received, and then returned. His uncle, meeting him as he arrived, inquired of his journey, the cause of which he informs him, and their visit to Samuel; on which his uncle, perhaps suspecting something from the universal expectation which was raised of a king, is solicitous to know what passed. But Saul prudently concealed what related to the kingdom; as it seemed not yet a proper occasion to declare himself, and Samuel might have enjoined him to secrecy till the time came when his election should be publicly notified; and therefore he only speaks of the answer that Samuel gave him concerning the asses. Note; (1.) The art of prudent concealment is a piece of true wisdom. (2.) The heirs of God's kingdom will be content to be unknown in the world, till God himself shall proclaim their glory.

ELLICOTT, " (12) Who is their father?—As an instance of the extreme surprise with which the association of Saul with the sons of the prophets was witnessed by the inhabitants of Gibeah—an association apparently very foreign to his old habits and to the manner of life of his family—a short dialogue between two of the citizens of Gibeah is here related: a conversation important, owing to the words uttered by

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the second citizen in reply to the amazed question, “What is this that is come unto the son of Kish?” The reply gives us some insight into the deep conviction entertained by the ordinary Israelite of the days of Samuel that the invisible God was ever present, working in the midst of His chosen people.The reply of the second citizen has been well explained by Von Bunsen:—“Is the son of Kish, then, a prophet?’ asks the first citizen, surprised, apparently, that one so undistinguished, that one so unlikely to train up a “son of the prophets,” should have a son associated in this peculiar and sudden manner with a chosen band of scholars and teachers. To this question the second citizen replied—no doubt, pointing to the honoured group from the prophet schools of Gibeah—“Do you wonder that the son of so rough and uncultivated a man as Kish should receive the Divine gift which we all love so well and admire so greatly? Who,” pointing to the group singing on the hill-side, “who is their father?” They owe their power of persuasive speech, their gift of holy song, to no accident of birth. Surely Saul, like them, may have received the same power as a gift of the Eternal, not as a patrimony. Owing to this obvious meaning not having occurred to them, the LXX., “Vulgate, and Syriac Versions alter the original into, “Who is his (instead of their) father?” in other words, “Who is Saul? and who is his father, Kish?” But the Hebrew text and the English Version, as explained above, gives an admirable sense, and teaches besides a great spiritual lesson.LANGE, "1 Samuel 10:12. To the questions: “What has happened to the son of Kish? Is Saul also among the prophets?” answer is given by “a man from there” (from Gibeah) in a counter-question, which, by its form (the “who is their father?” referring to the “son of Kish”), ingeniously and decisively repels the false conception of the nature of this prophetic inspiration which lay in these questions. The explanation: “who is their president?” has no support in the connection, and no bearing on the matter. The Sept. has “who is his father?” (adding also [Alex.]: “is it not Kish?”): but this is arbitrary and obviously adopted to get rid of the difficulty in the text. And to suppose that the words: “Who is their father? Is it not Kish?” indicate that recognition as a prophet was denied Saul because of his descent from so insignificant a man as Kish (Then.), or that they merely express the surprise of the people (Ew.), would introduce an intolerable tautology into the lively, pregnant description. As a simple question, these words would mean nothing in the mouth of the man of Gibeah, who necessarily knew the answer, and could learn it from the connection in which the question was asked. The question “who is then their father?” rather refers to the prophets, in whose midst was even now the object of the question of surprise: Is the son of Kish a prophet? As Bunsen rightly remarks, the their is to be emphasized: “And who is their father?” We may suppose (in

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accordance with the situation) that the words were accompanied by an indicative gesture, and with Oehler (Herz. R. E. XII:612) explain: “Have these then the prophetic spirit by a privilege of birth?” Bodily paternity is here of no importance; the son of Kish may as well be a prophet as these sons of fathers, who are wholly unknown to us, or of whom we should not, according to human reckoning, suppose that their sons would be filled with the prophetic Spirit. So Bunsen’s admirable explanation: “The speaker declares, against the contemptuous remark about the son of Kish, that the prophets too owed their gift to no peculiarly lofty lineage. Saul also might, therefore, receive this gift, as a gift from God, not as a patrimony.” In this counter-question lies this truth: the impartation of the prophetic Spirit, as of its gifts and powers, pertains to the free, gracious will of God, and is altogether independent of natural-human relations. The expression of surprise at the unexpected change in Saul gives occasion to the proverb: Is Saul also among the prophets? According to its origin here given, this proverb does not merely express surprise at the sudden unexpected transition of a man to another calling in life (Then, Cler.: “another manner of life”), or to a high and honorable position (Mnster). The personal and moral qualities of Saul, perhaps the religiousmoral character of his family, or at least the mean opinion that was entertained of Saul’s qualities and capacities, intellectually, religiously and morally, formed the ground of surprise at his sudden assumption of the prophetic character. The proverb, therefore, expresses astonishment at the unexpected appearance of a high spiritual endowment, and, still more, of a high religious-moral tone of life and soul, which has hitherto been foreign to, even (as it seems) opposed to, the person in question.

13 After Saul stopped prophesying, he went to the high place.

CLARKE, "He came to the high place - I suppose this to mean the place where 100

Saul’s father lived; as it is evident the next verse shows him to be at home.

GILL, "And when he had made an end of prophesying,.... For, as Procopius Gazaeus observes, he had not the gift of prophecy always; it did not continue with him, but, like that of the seventy elders in the times of Moses, it was designed to make him respectable among the people, and to be taken notice of as a person that God had honoured with a peculiar gift, that so, when he should be chosen king, they would the more readily receive him: he came to the high place; to return thanks to God for the gift bestowed on him, and for that high honour and dignity he was raised unto, of which he had private knowledge; and to pray God to fit him more and more for government, and to, assist him in it, and help him to discharge his office in a wise and faithful manner.

HENRY, "2. His being anointed was kept private. When he had done prophesying, (1.) It should seem he uttered all his words before the Lord, and recommended the affair to his favour, for he went straight to the high place (1Sa_10:13), to give God thanks for his mercies to him and to pray for the continuance of those mercies. But, (2.) He industriously concealed from his relations what had passed. His uncle, who met with him either at the high place or as soon as he came home, examined him, 1Sa_10:14. Saul owned, for his servant knew it, that they had been with Samuel, and that he told them the asses were found, but said not a word of the kingdom, 1Sa_10:14, 1Sa_10:15. This was an instance, [1.] Of his humility. Many a one would have been so elated with this surprising elevation as to proclaim it upon the house-top. But Saul, though he might please himself with it in his own breast, did not pride himself in it among his neighbours. The heirs of the kingdom of glory are well enough pleased that the world knows them not, 1Jo_3:1. [2.] Of his prudence. Had he been forward to proclaim it, he would have been envied, and he knew not what difficulty that might have created him. Samuel had communicated it to him as a secret, and he knows how to keep counsel. Thus it appears that he had another heart, a heart fit for government. [3.] Of his dependence upon God. He does not go about to make an interest for himself, but leaves it to God to carry on his own work by Samuel, and, for his own part, sits still, to see how the matter will fall.

K&D, "1Sa_10:13-16When Saul had left off prophesying, and came to Bamah, his uncle asked him and his attendant where they had been; and Saul told him, that as they had not found the asses anywhere, they had gone to Samuel, and had learned from him that the asses were found. But he did not relate the words which had been spoken by Samuel concerning the monarchy, from unambitious humility (cf. 1Sa_10:22, 1Sa_10:23) and not because he was afraid of unbelief and envy, as Thenius follows Josephus in supposing. From the expression “he came to Bamah” (Eng. ver. “to the high place”), we must conclude, that not only Saul's uncle, but his father also, lived in Bamah, as we find Saul immediately afterwards in his own family circle (see 1Sa_10:14.).

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BENSON, "1 Samuel 10:13. When he had made an end of prophesying — Herein he differed from the prophets who met him, in that he prophesied but for a short time, this not being his office. And when he had done he went up to the high place from which they came down, they probably returning with him, to praise God for these wonderful favours, and to beg counsel and help from him in this high business.COFFMAN, ""He came to the high place" (1 Samuel 10:13). John Willis recommended that this should be translated, "He went home, as in the New English Bible and in the Jerusalem Bible."[12] Certainly the conversation with Saul's uncle would seem to have taken place in a residence.ELLICOTT, "(13) He came to the high place.—After he had spent his fervour in the hymn, and probably ecstatic prayer, Saul, before he went to his home, we read, betook himself at once to the high place of Gibeah, whence the sons of the prophets had just come down when he met them on the hill-side. He went there, no doubt, because, conscious of the change that had passed over him, and aware of his new powers, he felt a desire for solitary communing in the quiet of a holy sanctuary with God, who had come so near him.LANGE, "1 Samuel 10:13-16. A family-scene: Saul and his uncle. 1 Samuel 10:13. The cessation of the prophesying was the result either of a sudden removal of the ecstatic inspiration which had come suddenly on him, or of a separation from the prophesying company. Saul came to the Bamah [high-place]. Instead of Bamah ”Then. (so Ew.) reads after the Sept. “to Gibeah ,(במה) ו( ἰע פὸם גןץם  בגבעה, ם ). But this reading came from the supposed inability to reconcile Saul’s going up to the high-place with the prophetic company ’s coming down thence, and Saul’s return to his family in 1 Samuel 10:14, nor did it seem clear, why Saul went up thither. The last objection is removed by the simple suggestion, that Saul went up thither to pray and sacrifice in the holy place after his great experiences of the divine favor and goodness, and so after his return home first to give God the glory before he returned to his family-life. He joined the descending company of prophets in their solemn procession; but when his participation in the utterances of the prophetic inspiration was over, his look rested on the sacred height, whence the men had descended, and the impulse of the Spirit of the Lord forced him up thither, that, after the extraordinary offering he had made with the prophets, he might make the ordinary offering, and engage in worship. This was the aim, suggested by the connection of the whole history, of his ascent to the high-place.

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PETT, "1 Samuel 10:13‘And when he had made an end of prophesying, he came to the high place.’Once Saul had finished prophesying he came to ‘the high place’ (bamah). A high place in Samuel’s time was one of the sites used as a Sanctuary. Thus this may be intended to indicate Saul’s fulfilment of Samuel’s requirement that he go to the Sanctuary at Gilgal once the signs have been fulfilled. Alternately it may simply mean that he continued on to the high place from which the prophets had descended (1 Samuel 10:5). Possibly in view of the vagueness of the statement (why is he seen as going to the high place without explanation?) we are to see both, the idea being that having prophesied he carried his dedication through to the end, both by a visit to the local high place, and then a visit to Gilgal as Samuel had said. For as the signs have been fulfilled we would actually at this stage have expected some reference to his visit to Gilgal to meet Samuel, possibly at one of the regular feasts. PULPIT, "1Sa_10:13He came to the high place. Saul had met the prophets coming down from the Bamah; but the same religious fervor, which had made him take so earnest a part in the prophesyings of the young men, urged him now, after parting from their company, himself to go up to the high place, there to offer his prayers and praises to God.

14 Now Saul’s uncle asked him and his servant, “Where have you been?”“Looking for the donkeys,” he said. “But when we saw they were not to be found, we went to Samuel.”

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BARNES, "CLARKE, "GILL, "HENRY, "JAMISON, "COFFMAN, "Verse 14 SAUL KEEPS THE ANOINTING A SECRET"Saul's uncle said to him and to his servant, "Where did you go"? And he said, "To seek the asses; and when we saw they were not to be found, we went to Samuel." And Saul's uncle said, "Pray tell me what Samuel said to you." And Saul said to his uncle, "He told us plainly that the asses had been found." But about the matter of the kingdom, of which Samuel had spoken, he did not tell him anything."

The manner in which the name of Samuel is mentioned so casually in this passage presupposes that the identity of this great leader was well known in Saul's family. Therefore what is often alleged regarding Saul's not ever having heard of him is in error. The thing, of which Saul was ignorant as they approached Ramah was the fact of Samuel's being in the city on that particular day.Saul's refusal to say anything about the kingdom and his anointing by Samuel was probably due to the instructions the prophet had given him.

ELLICOTT, "(14) Saul’s uncle.—Most probably, this uncle was the subsequently famous Abner—so Ewald, Josephus, and others. Kish, the father of Saul, a quiet, plain man, evidently was quite content that his beasts were found, and that his son had returned in safety and so asks no curious questions about his son’s journey. Not so Abner, who was a restless, ambitious man, and who, very probably, had heard something already from the servant who accompanied Saul (traditionally supposed to have been Doeg) of the strange honours paid to his nephew by the great and revered judge of Israel, the famous Samuel, and also of the long private interview

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between them. Abner, the uncle of the future king, an observant man, might well have been struck with the change that had passed over his nephew since he had last seen him; hence his question, “Tell me what Samuel said unto you?”WHEDON, "14. Saul’s uncle — Perhaps Abner, who was afterwards captain of Saul’s host. 1 Samuel 14:50. But the word דוד, here translated uncle, frequently means a beloved friend, and may here refer to some familiar friend of Saul who was not a relative. The earnestness with which he asks what Samuel had said to Saul is another intimation that Saul’s relatives and friends were interested in his case, and had possibly proposed him as a proper person for king. Compare note on 1 Samuel 9:20 .LANGE, "1 Samuel 10:14. The uncle of Saul, here spoken of, was Ner ( 1 Samuel 14:51), who, like Kish ( 1 Samuel 9:1), was a son of Abiel, not Abner, as Ewald, with Josephus, supposes. Either Saul’s relations went up with him to the high-place, and the conversation with the uncle occurred there, or (as is natural in a summary statement, like this), we must suppose that Saul came down to his family. According to the narrative the former explanation is preferable. In the question and answer between Saul and his uncle, the history of the search after the asses is briefly recapitulated, 1 Samuel 10:14-16. Saul’s laconic answer to the question of his uncle, who very properly speaks of so important a domestic matter, shows that his heart is fixed on higher things than the asses of his father. To the curious and at the same time inquisitorial question: What said Samuel to you? which shows what importance was attached to knowing the man’s words exactly and fully, Saul answers shortly and to the point: He said that they were found. Thus the uncle, to whom this fact was long since known, was disposed of, and the long conversation he had laid out sharply broken off; thus Saul had done his duty to family-affairs. The further express statement that he said nothing to his uncle of the kingdom, of which Samuel had spoken to him, is to be referred, not to Saul’s unassuming humility (Keil), or modesty (Ewald), or prudence (Then)., or apprehension of his uncle’s incredulity and envy, but to the fact that Samuel, by his manner of imparting the divine Revelation, had clearly and expressly given him to understand ( 1 Samuel 9:25-27) that it was meant in the first instance for him alone, and that it was not the divine will that he should share it with others. The public presentation of Saul as the king of Israel, whom God had chosen, was to take place only at the time appointed by God through Samuel, and at the place which the prophet should determine. Saul may have thought, too, that his uncle’s ears were not entitled to be the first recipients of so holy a message, he having got his rights on the question concerning the asses.

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PULPIT, "1Sa_10:14-16Saul’s uncle. According to 1Sa_14:50, 1Sa_14:51; 1Ch_8:33, this would be Abner. The conversation probably took place after Saul had returned from the Bamah and gone to his own home, for in so brief a summary much necessarily is omitted. It is curious that the conversation should have taken place with the uncle, and not with the father; but possibly the latter was too well pleased to have his son back again to be very particular in his inquiries. Not so Abner. He was evidently excited by his nephew s visit to the prophet, and struck perhaps by the change in Saul himself, and would gladly have heard more. But Saul does not gratify his curiosity. Of the matter of the kingdom … he told him not. It was not merely prudent, but right to keep the matter secret. An able man like Abner would probably have begun to scheme for so great an end. Saul s silence left the fulfilment of the prophet’s words entirely to God.

15 Saul’s uncle said, “Tell me what Samuel said to you.”

BARNES, "From the order of the narrative, and the mention of Saul’s servant, it looks as if Saul found his uncle at the high place. Perhaps some solemnity similar to that mentioned in 1Sa_9:19 was going on at this time, in which the prophets had been taking part.

CLARKE, "Saul’s uncle - The word דוד dod signifies a beloved one, love, a lover, friend, etc.; and is the same as David. It is supposed to mean uncle here; but I think it means some familiar friend.

GILL, "And Saul's uncle said unto him, and to his servant, whither went ye?.... Since they had been absent so long a time. This was his father's brother, as the

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Targum, and so Aquila; whose name was Ner, the father of Abner, 1Sa_14:50 who met with him at the high place, or found him in the city, in his father's house it may be. Josephus (g) says, Saul went into the house of his kinsman Abner, whom he loved above all his relations, and that it was he that discoursed with Saul, and asked him, the questions before and after related: and he said, to seek the asses: he first observes the end of their going, the business they went upon, in which not succeeding, then he answers more directly to the question: and when we saw that they were nowhere; could not see them, nor find them any where, or hear of them where they went: we came to Samuel; at Ramah, to inquire of him, if he could direct us which way to go, and what methods to take, to find the asses.

16 Saul replied, “He assured us that the donkeys had been found.” But he did not tell his uncle what Samuel had said about the kingship.

GILL, "And Saul said unto his uncle,.... In answer to his question: he told us plainly the asses were found; or "in telling told us" (h); not only plainly in so many words, but he affirmed it with the greatest certainty that the asses were found, and we need not give ourselves further trouble about them: but of the matter of the kingdom, whereof Samuel spake, he told him not; he said not one word about that, which is commonly ascribed to his modesty; or he might conceal it, as Josephus (i) observes, because he thought it would not be believed by his relations, or might create in them envy to him; and besides, he knew it was the pleasure of Samuel that it should be kept a secret until the election by lot was over, lest it should

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be thought to proceed from Samuel himself; and Saul chose it should remain so, that it might not be thought to be of his own seeking; and by keeping it from his relations and friends, it would be a clear case that he did not make interest for it.

ELLICOTT, " (16) He told him not.—It has been suggested ingeniously that this reply was prompted by the characteristic Israelite caution—the fear of betraying prematurely an important secret. It is, however, far better to assume that Samuel had given the young Saul to understand that the revelation respecting his future, and the great state change involved in it, was, in the first instance, for him alone; no other man was as yet to share that great secret with him. In His own good time God would signify His sovereign will and pleasure to Israel; till then, Saul was strictly to keep his own counsel in this important matter. To have imparted the secret to any one would have at once opened the door to secret intrigues and party plotting; one like Abner, especially, would not have been slow in devising schemes to compass so great an end as the placing the crown of Israel on the head of one of his own family.

The modesty and humility, as well as the wisdom, of Saul in these early days of his greatness is remarkable. The “changed heart” was indeed an acknowledged fact with him. Wordsworth quotes here how, “in like manner, Samson, in the early days of his humility, told not his parents of the lion. (See Judges 14:6.) So Saul of Tarsus spake not of his visions and revelations of the Lord till he was constrained to do so by his enemies.” (See 2 Corinthians 12:1.)BI, "He told him not.An inquisitive man and how to treat himSaul has now reached his home, and is determined to conceal the history of the past few days from the knowledge of others. If the Prophet’s communications were to become generally known they would render Saul’s position most uncomfortable. Many would discredit them; some would envy his promotion; while others might devise measures to take his life, or prevent the realisation of his hope.I. This man’s inquisitiveness. Human biography is so interesting that, touched by its spell, men instinctively stand to inquire.

1. The Interrogator. “Saul’s uncle.” People frequently presume upon their relationship to ask any questions they think proper. And their kinship is made a plea for unwelcome intrusions, or impudent interferences, totally incompatible with manly etiquette.2. The inquiries made. Some relatives are always inquiring into the arrangements of other families. We can hardly move out of our doors but someone must ask, either us or our neighbours, whither we went.3. The sources of his expected information. “And Saul’s uncle said unto him and to

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his servant” (1Sa_10:14). The uncle no doubt thought that if he could not obtain the required information from Saul, that he would have little difficulty in getting it from the servant. Servants are not always the most trustworthy persons, and especially with news at all exciting, or of family interest.II. The manner in which it was treated. Some men have not sufficient power of character to contend with inquisitive people; and the artful inquirer, without raising the slightest suspicion, gains all the information required. It requires some little art to deal successfully with such folk; and of this Saul was happily possessed.

1. Saul’s reply was truthful. “He told us plainly that the asses were found” (1Sa_10:16). We can never be justified in telling lies, not even to silence inquisitive men. Saul recognised this fact; and while speaking the truth, withheld part of the tidings.2. Saul’s reply was discreet. “But of the matter of the kingdom whereof Samuel spake, he told him not.”3. Saul’s reply was modest. If such promotion had come to most young men, they would have hurried to their friends, and in a fit of excitement have communicated the whole story. But not so with Saul, he kept it in his own heart until God should read it to an assembled nation.4. Saul’s reply was short. He did not betray himself by a multitude of words; he did not by some unthinking sentence excite the suspicion of his uncle; but briefly told him about the asses. Here Saul displayed his common sense.

Lessons:—1. Never tell people all they wish to know.2. Do not abuse the sanctity of family relationships by petty intrusions.3. That discretion is the only safety of a promoted life. (Joseph S. Exell, M. A.)

Reticence, not indifferenceSaul preserves a remarkable reticence on all that has transpired. He first meets his uncle, who enquires how and whither he has fared.

1. Saul gives him half an answer. He tells him about the asses, but says nothing of the anointing, or of the great spiritual change that had passed upon hiself.1. It is a lesson, first of all, in the inaccessibility of human soul to soul. How little way Saul’s uncle saw into the depths of his real consciousness. He was talking about asses, but he was thinking about sovereignty. How much we are hidden from one another! Each man’s heart is a walled enclosure. I am an unscaleable fortress, an insoluble enigma to you until I choose to disclose myself, and you to me. This mutual inaccessibility is sometimes almost maddening. The desire to cross the threshold of another’s consciousness and see life from his standpoint is, at times, a passion. There are occasions when we are tormented by the wish to know how another feels, or how we look in that other’s eyes. But we might as well wish to exchange souls with an inhabitant of Mars or Jupiter. Nothing in the universe is more impossible than such a transition, such a transfer. How solemn a thing is individuality! “The heart knoweth its own bitterness, and a stranger intermeddleth not with its joys.”

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Responsibility is measured by idiosyncrasy. The kingship was Saul’s own secret. The weight of his destiny presses upon his own heart alone. In the meantime he cannot even tell it to another, though a kinsman. Yes, it is a solemn thing that, do what we will, we cannot step in between another and his destiny. Some would give worlds even to bear the hell that is another’s for that other; but there is the inexorable law, the impassable gulf between one consciousness and another. I do not know anything in life harder to bear than that impatience of helplessness which we feel in the presence of another’s sorrow or pain. We can look on at Gethsemane, but we cannot lighten the struggle. “Every man shall bear his own burden.” And we feel only less impatience at this same limitation with reference to the happiness of others. We cannot cross the boundary of their Paradise any more than of their Golgotha. If, then, none can tamper with my individuality, and it is my grand instrument of service in the world, let me see to it that that individuality be of the noblest, a power to lift men up, an attraction to draw them to the highest.2. But Saul’s silence on this occasion affords also a lesson in prudential reserve. It was impolitic that it should be too freely canvassed. There are times when it is the mark of a Divine wisdom to hold our tongues, even upon matters of supreme moment. Silence is sometimes the duty as well as the policy of a leader. Even truth has been injured rather than furthered by its premature and inopportune disclosure. It is not every man’s duty to tell to the first man he meets all he knows and all he thinks. It is not always wise for the political leader to show his hand. The religious teacher has to judge when it is expedient to lift the veil from some larger outlook, when the fitting moment has come for replacing the old by the new. Christ would not reveal to the unfit. You cannot enlighten the world by flashes. The light must dawn, and shine more and more unto the perfect day. The time must be chosen for letting in the first ray. The development of truth may be hindered by precipitancy. “There is a time to speak and a time to be silent.” Saul was wise to say nothing in the meantime about the kingdom, and thus gave one evidence at least of his fitness to become a king. The man who is to rule must be capable of reticence and reserve; able to manage his tongue. Self-mastery is the grand secret of lordship over others, and in nothing is that self-mastery more shown than in the conduct of the lips.3. Again, this incident suggests a caution against mistaking reticence for indifference. The fact that a man is silent upon a subject may mean that he is indifferent to it, but it does not necessarily mean it. Indeed, the reverse is more true. Men are often reserved in proportion to the depth and intensity of their emotions. We have a fine illustration of this in Shakespeare’s “King Lear,” in the reticence of Cordelia’s love for her father—a love which, because it was so deep, could not find tongue—while the unnatural daughters of the poor old king were voluble in their protestations of devotion. “Unhappy that I am, I cannot heave my heart into my throat.” And yet how divine was her love! It does not follow that because a man does not speak, therefore he does not feel. Saul said nothing of the matter of the kingdom, but what else was absorbing his thoughts, think you, all the while? We do not prate of our deepest love to every passer-by. The things that are most sacred are often most secret with us. We do not speak of them, because words are so poor and weak. “The action of the soul,” says Emerson, “is oftener in that which is felt and left unsaid than in that which is said in any conversation.” . . . “The soul carries its choicest treasures with a kind of fastidious delicacy. The history which lies inside of the soul is a history which will never be read until it is read from God’s book. The very soul of the soul has never been spoken or printed. It is inarticulate.” There is a profound

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reluctance in many persons, which should excite a respect as profound, to talk about their religious experience. It is wickedly unjust to interpret this reluctance as showing indifference to religion. No person has a right to ask me to unbosom myself to any miscellaneous crowd. If he presumes to do so, I show my sense of his indelicacy by retreating within the innermost keep of the castle of my own personality, and letting down drawbridge and portcullis in the face of my persecutor. Zeal for God is a noble principle, but the world is not going to be saved by bad manners. Abraham Lincoln did not generally pass for a religious man. “His religion was too far in,” it has been said, “too deep down, for many words.” Talk may be religious without being about religion. One of the most religious things you can do is to talk sensibly on all subjects. The Apostle Paul was neither by nature nor by calling reticent on religious subjects, and yet even he kept his deepest spiritual experiences to himself. There are not always state reasons for silence on matters of the kingdom. And “for every idle word that men shall speak they shall give account thereof in the day of judgment.”4. Again, let this incident put us on our guard, not only against our misreading of our neighbours’ spiritual condition, but in our mutual judgments in general. To anyone listening to Saul’s conversation, for the moment, how frivolous he would have seemed. But he was not that! The kingdom was uppermost in Paul’s mind, though his speech was of other things. We wrong men in reading them from the surface only. There were those who read the divinest of all human natures superficially, and how egregiously were they mistaken! Here was a heart, the heart of the Son of Man, the depth of whose love, the passion of whose pity, was infinite. Here was a life, the very fundamental notes of which were enthusiasm and sacrifice. And yet His ignorant critics, unable to distinguish between the accidental and the essential, said, “Behold a gluttonous man and a wine bibber!” It was for the ears of the inner circle that He reserved the story of His agony and His passion, His certainty of martyrdom, His forebodings of the Cross, and His fixed resolution, notwithstanding, to go on unfalteringly to the tragic end. But the world which did not hear these things, and for whose ears they were not fit, misinterpreted His superficial gaiety of manner, and winsomeness of disposition, as indicating a want of moral earnestness. Who of us may not be misjudged after that? (J. Halsey.)

The piety and the modesty of Saul in his introduction to royal dignity, etc.

1. His piety appeareth (1Sa_10:13) no sooner were his prophetic raptures over, but he resorts to the synagogue or place of Divine worship, with his fellow prophets, both to praise God for His Divine call to such an high advancement, and to pray unto Him for His protection and direction therein, etc.2. His modesty in his taciturnity and reservedness towards his uncle, who being there present, and observing this unexpected alteration in his nephew, made him the more inquisitive about his journey, suspecting something extraordinary had happened to him that had caused this strange change. Saul answers his uncle that Samuel told him the asses were found, but not a word of his finding a kingdom (1Sa_10:14-16). Josephus renders two very good reasons of Saul’s silence in this business.

(1) Lest if his uncle had believed it, Saul had then been matter of envy to his 111

superior, seeing the nephew preferred before him.(2) If he had not believed it, then would he have jeered Saul for a proud, ambitious, and imperious fool I add.(3) Saul might be moved to silence in obedience to Samuel who had obliged him to secrecy (1Sa_9:25-27).(4) This was Saul’s humble modesty, as was that afterward of hiding himself behind the stuff, when chosen king (1Sa_10:22).(5) And it was certainly Saul’s prudence to be silent in such a case and on good ground, not to divulge it before the due time. (C. Ness.)

Keeping a secretWhen Lord Wellington was commander of an army in India, a certain rich man offered him a hundred thousand pounds for some secret information on a very important question. Wellington looked thoughtful for a few minutes, as if he was weighing the temptation. But, he was not. He was only considering the best way to answer his tempter. At length he said: “It appears that you can keep a secret, sir?” “Certainly,” said the man, feeling sure that he had gained his point. “So can I!” rejoined Wellington. “Good morning, sir!” And the man went away with a crestfallen air. Thus Wellington was proof against, corruption. He rejected a bribe of £100,000.

17 Samuel summoned the people of Israel to the Lord at Mizpah

GILL, "And Samuel called the people together unto the Lord at Mizpeh. Not that in Gilead, but in the tribe of Benjamin, where the people had been before convened on a certain occasion, 1Sa_7:5 and the people called together could not be every individual of the nation, but the heads and elders of the people, their representatives, and who were summoned by the orders of Samuel; perhaps by an herald making proclamation and cry of the same, as the word signifies; and these were gathered together to the Lord, to have the following affair transacted before him, and under his guidance and direction; the priest perhaps being here with the Urim and Thummim, as Kimchi thinks, and who also conjectures that the ark might be brought hither at this time, the symbol of the divine Presence; though wherever the church and people of God were gathered together in his name, in a solemn manner, there the Lord was.

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HENRY, "Saul's nomination to the throne is here made public, in a general assembly of the elders of Israel, the representatives of their respective tribes at Mizpeh. It is probable that this convention of the states was called as soon as conveniently it might, after Saul was anointed, for, if there must be a change in their government, the sooner the better: it might be of bad consequence to be long in the doing. The people having met in a solemn assembly, in which God was in a peculiar manner present (and therefore it is said they were called together unto the Lord, 1Sa_10:17), Samuel acts for God among them.

JAMISON 17-25, "Samuel called the people together ... at Mizpeh — a shaft-like hill near Hebron, five hundred feet in height. The national assemblies of the Israelites were held there. A day having been appointed for the election of a king, Samuel, after having charged the people with a rejection of God’s institution and a superseding of it by one of their own, proceeded to the nomination of the new monarch. As it was of the utmost importance that the appointment should be under the divine direction and control, the determination was made by the miraculous lot, tribes, families, and individuals being successively passed until Saul was found. His concealment of himself must have been the result either of innate modesty, or a sudden nervous excitement under the circumstances. When dragged into view, he was seen to possess all those corporeal advantages which a rude people desiderate in their sovereigns; and the exhibition of which gained for the prince the favorable opinion of Samuel also. In the midst of the national enthusiasm, however, the prophet’s deep piety and genuine patriotism took care to explain “the manner of the kingdom,” that is, the royal rights and privileges, together with the limitations to which they were to be subjected; and in order that the constitution might be ratified with all due solemnity, the charter of this constitutional monarchy was recorded and laid up “before the Lord,” that is, deposited in the custody of the priests, along with the most sacred archives of the nation.

COFFMAN, "Verse 17 SAMUEL ASSEMBLES THE PEOPLE AT MIZPAH"Now Samuel called the people together to the Lord at Mizpah; and he said to the people of Israel, "Thus says the Lord, the God of Israel, `I brought up Israel out of Egypt, and I delivered you from the hand of the Egyptians and from the hand of all the kingdoms that were oppressing you.' But this day you have rejected your God, who saves you from your calamities, and your distresses; and you have said, `No! but set a king over us.' Now therefore present yourselves before the Lord by your tribes and by your thousands."

This general assembly of the people was the occasion chosen by Samuel upon which God would indicate to all the people his choice of the one who would be their king.

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This procedure was absolutely necessary. God had already made known His choice to Samuel and to Saul, but the people of Israel had no knowledge of it.

"To the Lord at Mizpah" (1 Samuel 10:17). These words indicate that some special presence of God was then manifested at Mizpah. "Possibly the High Priest had been summonsed by Samuel to appear there with the Urim and Thummim."[13]

The purpose of this gathering was to confirm in the presence of all Israel the man whom God had selected to be their king.

This event simply runs the critical community wild. "Thenius and DeWette declare this account to be `incompatible' with the previous chapter, and find here `two different accounts' of Saul's selection."[14] Some have even accused Samuel of engineering a fraudulent casting of lots in the incident recorded here.

C. F. Keil explains why such charges are made. "Such arguments could only be used by critics who deny not only the inspiration of the prophets, but all influence of the living God upon the free actions of men."[15]

"Now present yourselves before the Lord by your tribes" (1 Samuel 10:19). This was the procedure for the casting of lots, recalling what Israel did upon another occasion following the battle of Ai when Achan was discovered by lot (Joshua 7:16). Other examples of casting lot are in the Book of Jonah in which the mariners found the guilty Jonah and the example in the Book of Acts, in which the apostles selected a successor to Judas (Acts 1:26).ELLICOTT, " (16) He told him not.—It has been suggested ingeniously that this reply was prompted by the characteristic Israelite caution—the fear of betraying prematurely an important secret. It is, however, far better to assume that Samuel had given the young Saul to understand that the revelation respecting his future, and the great state change involved in it, was, in the first instance, for him alone; no other man was as yet to share that great secret with him. In His own good time God would signify His sovereign will and pleasure to Israel; till then, Saul was strictly to keep his own counsel in this important matter. To have imparted the secret to any

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one would have at once opened the door to secret intrigues and party plotting; one like Abner, especially, would not have been slow in devising schemes to compass so great an end as the placing the crown of Israel on the head of one of his own family.The modesty and humility, as well as the wisdom, of Saul in these early days of his greatness is remarkable. The “changed heart” was indeed an acknowledged fact with him. Wordsworth quotes here how, “in like manner, Samson, in the early days of his humility, told not his parents of the lion. (See Judges 14:6.) So Saul of Tarsus spake not of his visions and revelations of the Lord till he was constrained to do so by his enemies.” (See 2 Corinthians 12:1.)WHEDON, "17. Unto the Lord — This expression does not necessarily imply that the ark was present. Compare Judges 11:11, note. Samuel publicly invokes the divine presence and blessing, and has everything done as in the presence of Jehovah. So there was no chance for intrigue. The matter was decided by lot, and Saul was designated as king by a process the same as that by which Achan was convicted of his crime in the days of Joshua. Joshua 7:14-18.WHEDON, " SAUL’S PUBLIC ELECTION AT MIZPEH, 1 Samuel 10:17-27.It was very important for the interests of Saul, as well as to Samuel and the people, that his advancement to the head of the nation be a matter of public notoriety. Already was it noised abroad that he was among the prophets; but that remarkable fact was no sufficient reason for the people to recognise him as their king. Therefore Samuel, to whom all still looked for judgment, assembled the people at Mizpeh, where Jehovah had on a former occasion signally magnified his name among them, and confounded their enemies, (chap. 7,) and there, by the casting of lots, Saul was publicly designated as the one “whom the Lord had chosen.” Samuel knew before this whom the Lord had chosen, and so did Saul, as is seen in his hiding himself among the stuff. 1 Samuel 10:21-22. So it was not for their sake, but for the people’s sake, that this assembly was convened at Mizpeh. Proper attention to this fact will show how futile is the position of De Wette and other rationalistic critics, who assume that this public election at Mizpeh is inconsistent with the account of Saul’s private anointing in the preceding section. But on occasion of this public election he was not anointed at all. At a previous convention of the people at Ramah they had insisted on having a king, (1 Samuel 8:19,) and the prophet, to whom the matter was intrusted, dismissed them to their homes that he might take the proper measures for accomplishing their desire. Having now, by providential guidance, found the man of Israel’s desire, (1 Samuel 9:20,) he again assembles the people for the purpose of publicly designating whom the Lord had chosen; and, that there may be no

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appearance of intrigue, he has the election publicly made by lot.HAWKER, "Verses 17-19(17) ¶ And Samuel called the people together unto the LORD to Mizpeh; (18) And said unto the children of Israel, Thus saith the LORD God of Israel, I brought up Israel out of Egypt, and delivered you out of the hand of the Egyptians, and out of the hand of all kingdoms, and of them that oppressed you: (19) And ye have this day rejected your God, who himself saved you out of all your adversities and your tribulations; and ye have said unto him, Nay, but set a king over us. Now therefore present yourselves before the LORD by your tribes, and by your thousands.

The day of election being arrived, Samuel convenes the people together. He again sets before them the folly as well as baseness of their conduct, in rejecting God for their king; and insisting upon being like other nations, in having a king taken from among themselves. Was not this typical of the gospel state in the Jewish nation rejecting Christ; and which our Lord represented under the similitude of a parable? Mark 12:1-12.K&D, "Verses 17-27

Saul's Election by Lot. - After Samuel had secretly anointed Saul king bythe command of God, it was his duty to make provision for a recognitionof the man whom God had chosen on the part of the people also. To thisend he summoned the people to Mizpeh, and there instructed the tribes tochoose a king by lot. As the result of the lot was regarded as a divinedecision, not only was Saul to be accredited by this act in the sight of thewhole nation as the king appointed by the Lord, but he himself was also tobe more fully assured of the certainty of his own election on the part ofGod. -

(Note: Thenius follows De Wette, and adduces the incompatibility of1 Samuel 8 and 1 Samuel 10:17-27 with 1 Samuel 9:1-10, 1 Samuel 9:16, as a proof that in 1 Samuel 10:17-27 we have a different account of the manner in which Saulbecame king from that given in 1 Samuel 9:1-10, 1 Samuel 9:16, and one whichcontinues the account in 1 Samuel 8:22. “It is thoroughlyinconceivable,” he says, “that Samuel should have first of all anointedSaul king by the instigation of God, and then have caused the lot to becast, as it were, for the sake of further confirmation; for in that caseeither the

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prophet would have tempted God, or he would have madeHim chargeable before the nation with an unworthy act of jugglery.”Such an argument as this could only be used by critics who deny notonly the inspiration of the prophets, but all influence on the part ofthe living God upon the free action of men, and cannot thereforerender the truth of the biblical history at all doubtful. Even Ewald seesno discrepancy here, and observes in his history (Gesch. iii. p. 32): “Ifwe bear in mind the ordinary use made of the sacred lot at that time,we shall find that there is nothing but the simple truth in the wholecourse of the narrative. The secret meeting of the seer with Saul wasnot sufficient to secure a complete and satisfactory recognition ofhim as king; it was also necessary that the Spirit of Jehovah shouldsingle him out publicly in a solemn assembly of the nation, and pointhim out as the man of Jehovah.”)

CONSTABLE, "Verses 17-273. The choice of Saul by lot 10:17-27

"Saul's rise to kingship over Israel took place in three distinct stages: He was (1) anointed by Samuel (1 Samuel 9:1 to 1 Samuel 10:16), (2) chosen by lot (1 Samuel 10:17-27), and (3) confirmed by public acclamation (1 Samuel 11:1-15). [Note: Youngblood, p. 623.]

Saul's anointing had been private, but his choice by lot was public.

Mizpah was the scene of Israel's previous spiritual revival and victory over the Philistines (1 Samuel 7:5-13). Perhaps Samuel chose this site for Saul's public presentation because of those events. As we have noted, the tabernacle may have been there as well. Samuel took the opportunity to remind Israel that Yahweh was Israel's real deliverer so that the people would not put too much confidence in their new king (1 Samuel 10:18; cf. Exodus 20:2; Deuteronomy 5:6; Judges 6:8-9). He also reminded them of their rebellion against God's will when they insisted on having a king (1 Samuel 10:19). [Note: See Bruce C. Birch, "The Choosing of Saul at Mizpah," Catholic Biblical Quarterly 37:4 (1975):447-54.]

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The lot (1 Samuel 10:20) showed all Israel that Saul was God's choice, not Samuel's (cf. Joshua 7:14-18). That is, he was the king God permitted (Proverbs 16:33). Was Saul hiding because he was humble or because he was afraid to assume the mantel of leadership? My judgment is that he was humble since there are other indications of this quality in chapters 9 and 10 (cf. Proverbs 25:6-7).

". . . there seems to have been a modesty that was combined with a shy temperament." [Note: Baldwin, p. 90.]

"If Saul had been an ambitious person, he would have been at the center of activity; and, even if he had been only an average person, he would at least have been available on the fringes of the crowd. Saul, however, had hidden himself, so that he would not be found." [Note: Wood, Israel's United . . ., p. 81.]

However, Saul may also have been wisely reluctant to assume the role and responsibilities of Israel's king. The Lord had chosen Saul (1 Samuel 10:24) because He wanted him to be His instrument. Saul had the potential of becoming a great king of Israel. Consequently, Samuel commended him, and most of the people supported him (1 Samuel 10:24; 1 Samuel 10:27). They cried, "Long live the king!"

"It [this cry] represents now, as it did then, the enthusiastic hopes of the citizenry that their monarch may remain hale and hearty in order to bring their fondest dreams to fruition." [Note: Youngblood, p. 631.]

The ancient tell (archaeological mound) of Gibeah (1 Samuel 10:26) now stands three miles north of the old city of Jerusalem, the buildings of which are clearly visible from Gibeah. It is now a northern "suburb" of Jerusalem.

God further blessed Saul by inclining the hearts of valiant men in Israel to support him. There were some, however, who did not support him. They were evidently looking on Saul's natural abilities as essential to Israel's success and were forgetting that Yahweh was the real source of her hope (1 Samuel 10:27; cf. Judges 6:15-16).

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Saul was a wise enough man not to demand acceptance by every individual in Israel (cf. Proverbs 14:29; Romans 12:19; James 1:19-20). The reason he failed later was not because he lacked wisdom.

Throughout these verses Saul behaved in an exemplary fashion. However notice that the writer made no reference to his regard for God or God's Word. By every outward appearance, Saul was very capable of serving as Israel's king. This is what the people wanted, a man similar to themselves to lead them, and that is exactly what God gave them.

". . . it remains very clear that God did not choose this king for Himself, but rather for the people. In other words, though God actually appointed Saul, Saul did not in the final analysis represent God's choice, but the people's choice." [Note: G. Coleman Luck, "The First Glimpse of the First King of Israel," Bibliotheca Sacra 123:489 (January-March 1966):51.]

Yet God gave them a man with great personal strengths: wisdom, humility, sensitivity, physical attractiveness, and wealth. His gift of Saul was a good gift, as are all God's gifts to His people (Luke 11:9-13). God did not give Israel a time bomb just waiting to explode. Saul failed because of the choices he made, not because he lacked the qualities necessary to succeed.LANGE, "III. The Choice by Lot. 1 Samuel 10:17-2117And Samuel called the people together unto the Lord [to Jehovah] to Mizpeh18[Mizpah]. And [ins. he] said unto [to] the children of Israel, Thus saith the Lord [Jehovah] God of Israel, I brought up Israel out of Egypt, and delivered you out of the hand of the Egyptians,[FN18] and out of the hand of all [ins. the] kingdoms and 19of them [om. and of them] that oppressed[FN19] you. And ye have this day rejected your God, who himself saved you out of all your adversities and your tribulations, and ye [om. ye] have said unto him [om. unto him], Nay [Nay],[FN20] but [ins. a king thou shalt] set a king [om. a king] over us. Now, therefore [And now], present 20 yourselves before the Lord [Jehovah] by your tribes and by your thousands. And when [om. when] Samuel had [om. had] caused all the tribes of Israel to come 21 near, [ins. and] the tribe of Benjamin was taken. [ins. And] When [om. when] he had [om. had] caused the tribe of Benjamin to come

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near by their families [wis. and] the family of Matri [the Matrites] was taken.[FN21] And Saul, the son of Kish, was taken; and when [om. when] they sought him, [ins. and] he could not be found.LANGE, "III. The choice of Saul by lot as public confirmation of the divine election already made in secret. 1 Samuel 10:17-21

1 Samuel 10:17. The popular assembly, called by Samuel at Mizpah, because this sacred place was connected in the people’s minds with the memory of the great victory, 1 Samuel 7, was intended, as is shown by the expression “to Jehovah” (see 1 Samuel 7:5), solemnly to confirm and ratify the divine choice of Saul to be king of Israel, and to consecrate him to this office. Nהgelsbach (Herz. R-E, XIII:401), referring to 1 Samuel 10:8, objects that the next meeting was not in Gilgal, but in Mizpah, and that, according to 1 Samuel 11:14, Saul goes to Gilgal not before but with Samuel, and there could, therefore, be no question of waiting for him. The objection Isaiah, however, set aside by the remark that these two meetings in Mizpah and Gilgal have nothing to do with 1 Samuel 10:7-8, but are designed, as is expressly said, to announce Saul as the chosen of the Lord, and again to confirm him as king ( 1 Samuel 10:24; 1 Samuel 11:14), in order that, as universally recognized king, he might, from Gilgal, that ancient classic ground, take in hand the great work of delivering Israel from the Philistines, which, as his primary task, lay ready to his hand ( 1 Samuel 10:7 : “whatever thy hand findeth”)

PETT, "Verses 17-25Samuel Publicly Demonstrates Whom YHWH Has Chosen To Be Their King by Using The Sacred Lot, And Saul Is Acclaimed As King (1 Samuel 10:17-25).

The private preparation of the young man Saul for his role as war-leader and king of Israel has now taken place. Samuel is now sure that Saul is God’s choice, and the rather diffident Saul has been given a number of signs which have demonstrated the same to him, and has received a secret anointing, followed by an empowering for the task. It was now felt that it was time for Israel also to become convinced of this fact.

All the tribes of Israel would now also have to be persuaded as to who should be 120

king, and given the jealousy between the tribes and the determination of the prominent ones that their rights should not be overlooked, and that their rivals should not gain any advantage over them, it was not going to be easy.

It would certainly be made easier by the fact that Saul was impressive, and came from a small tribe of minor significance politically, but it was still necessary for all to be convinced and come to agreement. And this was now to be done by using the age-old method of casting lots (compare Joshua 7:16-19; Joshua 14:2). For all believed, in the words of Proverbs, that ‘the lot is cast into the lap, but the whole disposing of it is of YHWH’ (Proverbs 16:33).

Analysis.

a And Samuel called the people together to YHWH to Mizpah (1 Samuel 10:17).

b And he said to the children of Israel, “Thus says YHWH, the God of Israel, I brought up Israel out of Egypt, and I delivered you out of the hand of the Egyptians, and out of the hand of all the kingdoms that oppressed you, but you have this day rejected your God, who himself saves you out of all your calamities and your distresses” (1 Samuel 10:18-19 a).

c “And you have said to him, “No, but set a king over us.” Now therefore present yourselves before YHWH by your tribes, and by your families (thousands)” (1 Samuel 10:19 b).

d So Samuel brought all the tribes of Israel near, and the tribe of Benjamin was taken. And he brought the tribe of Benjamin near by their families, and the family of the Matrites was taken, and Saul the son of Kish was taken, but when they sought him, he could not be found (1 Samuel 10:20-21).

e Therefore they asked of YHWH further, “Is there yet a man to come here?” And 121

YHWH answered, “Behold, he has hid himself among the baggage wagons” (1 Samuel 10:22).

d And they ran and fetched him there, and when he stood among the people, he was higher than any of the people from his shoulders and upward. And Samuel said to all the people, “Do you see him whom YHWH has chosen, that there is none like him along all the people?” (1 Samuel 10:23-24 a).

c And all the people shouted, and said, “Long live the king” (1 Samuel 10:24 b).

b Then Samuel told the people the manner of the kingship, and wrote it in a book, and laid it up before YHWH (1 Samuel 10:25 a).

a And Samuel sent all the people away, every man to his house (1 Samuel 10:25 b).

Note than in ‘a’ Samuel gathers the people together, and in the parallel he sends them back home. In ‘b’ he describes the manner of the old Kingship, and in the parallel he describes the manner of the new kingship. In ‘c’ the people ask for a king, and in the parallel they cry ‘long live the king’. In ‘d’ Saul is chosen but cannot be found, and in the parallel he is found and declared to be the chosen one. Centrally in ‘e’ YHWH declares that the chosen king is to be found among the baggage. PETT, "1 Samuel 10:17‘And Samuel called the people together to YHWH to Mizpah.’In order to carry out the process of choosing by lot Samuel gathered the tribes at Mizpah. It is clear from the fact that he was able to do so that the Philistines were not in the vicinity in any force. Had they been so they would unquestionably have intervened, especially in view of the purpose of the gathering. Mizpah was one of the high places were sacrifices could be offered, and was the place where Samuel had gathered the people together in his younger days when they had defeated the Philistines (1 Samuel 7:5-11). But it was vulnerable to Philistine attack (whereas

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Gilgal was much safer). Indeed’ the fact that Samuel gathered them there in order to determine the kingship must be seen as indicating that he had no fear of Philistine suspicion and intervention, simply because the Philistines were still to be seen as contained (1 Samuel 7:13-14).

18 and said to them, “This is what the Lord, the God of Israel, says: ‘I brought Israel up out of Egypt, and I delivered you from the power of Egypt and all the kingdoms that oppressed you.’

GILL, "And said unto the children of Israel ,.... In the name of the Lord, using the phrase which the prophets used when they spoke in the name of the Lord:thus saith the Lord God of Israel ; the great Jehovah, the Being of beings, the covenant God of his people Israel:I brought up Israel out of Egypt ; when in bondage there, with a mighty hand and outstretched arm, by means of signs and wonders done by the hands of Moses and Aaron; the Lord working mightily with them, and thereby inclining Pharaoh and his people to let them go:

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and delivered you out of the hand of the Egyptians ; at the Red sea, drowning them in it, when they threatened Israel with an utter destruction:and out of the hand of all kingdoms, and of them that oppressed you; as the Arabic writers, the kingdoms of Og and Bashan in their way to Canaan, and the Mesopotamians, Moabites, Canaanites, Midianites, Ammonites, and Philistines, in the times of the judges; all which is observed to show their ingratitude, and aggravate their guilt.

HENRY, " He reproves them for casting off the government of a prophet, and desiring that of a captain. 1. He shows them (1Sa_10:18) how happy they had been under the divine government; when God ruled them, he delivered them out of the hand of those that oppressed them, and what would they desire more? Could the mightiest man of valour do that for them which the Almighty God had done? PULPIT, "1Sa_10:18And said... Samuel first points out in his address to the assembled people that Jehovah always had done for them the very thing for which they desired a king. They wished for deliverance from the Philistines, and Jehovah had delivered them out of the hand of the Egyptians, and out of the hand of all kingdoms that oppressed them(the A.V. wrongly inserts "and of them"). But their deliverance by Jehovah had been made dependent upon their own conduct; they were required to repent them of their sins, and purge the land from idolatry, before victory could be theirs. What they wanted was national independence freed from this condition, and secured by an organisation of their military resources.

ELLICOTT, "(18) Thus saith the Lord.—Before proceeding to the election, Samuel again reminds Israel of its folly and ingratitude in their voluntarily rejecting the glorious Eternal King for an earthly sovereign. It was perfectly true that, under the present circumstances of Israel, the establishment of a mortal king was needful for the development of the Hebrew power, but it was none the less true that such a change in the Hebrew constitution would never have been necessary had not the nation forsaken their own Eternal Sovereign, who in time past had saved them out of far greater perils than any then threatening them. Now a change in the government of Israel was necessary, therefore God gave them their desire; but the change would involve the loss for ever of the higher blessedness for which the people had shown itself utterly unworthy.K&D, "1 Samuel 10:18-19

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“But before proceeding to the election itself, Samuel oncemore charged the people with their sin in rejecting God, who had broughtthem out of Egypt, and delivered them out of the hand of all theiroppressors, by their demand for a king, that he might show them howdangerous was the way which they were taking now, and how bitterlythey would perhaps repent of what they had now desired” (O. v. Gerlach;see the commentary on 1 Samuel 8). The masculine חציםלה isconstrued ad sensum with

מלכותמה . In ואמרתלו ו the early translators have taken לו for לא, which is the actual reading in some of the Codices. But althoughthis reading is decidedly favoured by the parallel passages, 1 Samuel 8:19; 1 Samuel 12:12, it is not necessary; since יכ is used to introduce a directstatement, even in a declaration of the opposite, in the sense of our “nobut” (e.g., in 1:10, where הל precedes). There is, therefore,no reason for exchanging לו for לא.LANGE, "1 Samuel 10:18-19. Samuel’s introductory discourse. The “thus saith the Lord,” answers to the “to the Lord” of 1 Samuel 10:17. The people were called to assemble before the Lord to hear His word through the mouth of Samuel, as the latter had received it directly from the Lord. Samuel’s discourse first sets before the people in curt, vigorous phrase the royal deeds of might which God the Lord had done for them: the conduction from Egypt, the deliverance out of the hand of the Egyptians (immediately after the exodus) and the deliverance out of the hand of all the kingdoms which had oppressed them. Cleric.: “The history of which last deliverances is contained in the Book of Judges.”[FN30] This third period of the history embraces the whole time from the conquest of Canaan to the present, including the victory at Mizpah ( 1 Samuel 7:5), of which the stone before their eyes bore witness. The reference to the kingdoms, from which God had delivered Israel is noteworthy, because, after the pattern of these very kingdoms, the Israelites wished to have a king and an outward kingdom. There is in this a factual irony.PETT, "1 Samuel 10:18-19‘And he said to the children of Israel, “Thus says YHWH, the God of Israel, I brought up Israel out of Egypt, and I delivered you out of the hand of the Egyptians, and out of the hand of all the kingdoms that oppressed you, but you have this day rejected your God, who himself saves you out of all your calamities and your distresses, and you have said to him, “No, but set a king over us.” Now therefore present yourselves before YHWH by your tribes, and by your families (thousands).’

Samuel began by making it clear that he did not approve of what was happening. 125

He pointed out how YHWH had delivered them in the past from both Egypt and all those who had oppressed them. He had been their King. But now they had rejected this saving God and had said, ‘No, set a king over us.’ So it was not so much the desire for a king, but the kind of king that they desired which was in question. Had they been willing to accept simply a war-leader appointed by YHWH, which was what he had been trying to persuade them to accept, it might have been acceptable. But they kept on insisting on a full-blown king.

That being so he called on them now to present themselves before YHWH by their tribes and by their wider families. Here we have a clear case where the word for ‘thousands’ means ‘wider families’. The idea was that choice would then be made by lot. We do not know exactly what method was used.

19 But you have now rejected your God, who saves you out of all your disasters and calamities. And you have said, ‘No, appoint a king over us.’So now present yourselves before the Lord by your tribes and clans.”

BARNES, "For the use of “thousand” as equivalent to “family,” see 1Sa_23:23; Jdg_6:15 margin. In Num_1:16 it may mean whole tribes.

CLARKE, "Present yourselves - by your tribes - It appears that, in order to find 126

out the proper person who should be made their king, they must determine by lot:1. The tribe.2. The thousands or grand divisions by families.3. The smaller divisions by families. And,4. The individual.When the lot was cast for the tribe, Benjamin was taken; when for the thousand, the division of Matri was taken; when for the family, the family of Kish was taken; when for the individual, Saul, the son of Kish, was taken.

GILL, "And ye have this day rejected your God,.... As their king, by desiring another to be set over them: who himself saved you out of all your adversity and your tribulations; that they had been in at any time in Egypt, in their passage through the wilderness to Canaan, and after they were settled there: ye have said unto him, nay, but set a king over us: they did as good as say God should not be their King, but they would have one set over them like the kings of the nations about them; Samuel reminds them of this their request and resolution to have a king, which they had expressed some time ago, that it might appear to them that this was wholly of their own seeking; the motion came from themselves, and not from the Lord, nor from Samuel, and therefore, whatever ill consequences might follow upon it, they had none to blame but themselves: now therefore present yourselves before the Lord by your tribes, and by your thousands; by the heads of their tribes, and by the rulers of the thousands into which their tribes were divided, that it might be known either by Urim and Thummim, or rather by casting lots, out of which tribe, and out of which thousand, house, and family in it, their king was to be chosen; which method, an it would clearly appear to be a choice directed by the Lord, so it would prevent all contention and discord among themselves.

HENRY, " He likewise shows them (1Sa_10:19) what an affront they had put upon God (who had himself saved them out of all their tribulations, by his own power, and by such as he had immediately called and qualified) in desiring a king to save them. He tells them in plain terms, “You have this day rejected your God; you have in effect done it: so he construes it, and he might justly, for your so doing, reject you.” Those that can live better by sense than by faith, that stay themselves upon an arm of flesh rather than upon the almighty arm, forsake a fountain of living waters for broken cisterns. And some make their obstinacy in this matter to be a presage of their rejecting Christ, in casting off whom they cast off God, that he should not reign over them.

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PULPIT, "1Sa_10:19Samuel, therefore, protests unto them, Ye have this day rejected your God, because what you want is a divorce of your national well being from religion. Nevertheless, God granted their request, it being a law of his providence to leave men free to choose. The king was, however, to be appointed by him, the selection being by lot. By your thousands. The natural subdivision of a tribe is into families; but when Moses distributed the people into thousands, hundreds, fifties, and tens (Exo_18:25), the numerical arrangement was probably made to yield as far as possible to the natural, so that about a thousand men more or less of the same kin should be classed as a family. Hence the terms are synonymous here, and in Num_1:16; Num_10:4; Jos_22:14, etc.BENSON, "1 Samuel 10:19. Your God, who himself saved you, &c. — By raising up judges whenever you cried to him for help, who never failed to conquer your enemies. Ye have said unto him, Nay, &c. — When he desired you to continue under his government you refused, and would not be denied in what you asked. Now, therefore, &c. — He puts them upon choosing their king by lot, that all might know God had chosen Saul, (for the disposal of the lot is of the Lord,) and to prevent all dispute and exception.LANGE, "1 Samuel 10:19. The second part of the discourse: the charge of ingratitude and unfaithfulness, expressed in the demand of a king. Their fault consisted not in the simple desire for a king, but in the fact that, forgetting God’s royal achievements, they wished to have a visible mighty king like the heathen nations, and, not seeking help from oppressive enemies from the Lord, they desired a human king along with God, or instead of their invisible King as helper out of all need and oppression. —It is to be noted that the “and ye” at the beginning of the second part [ 1 Samuel 10:19] answers to the “I” at the beginning of the first part [ 1 Samuel 10:18], marking emphatically the contrast between the Lord’s powerful help and the people’s sinful conduct in this question of a king.—The contempt or rejection of Jehovah (comp. Expos, on 1 Samuel 8:7 sq.) consisted, in respect to God s gracious and mighty deliverances, in the demand: set a king over us.[FN31] After this sharp rebuke, in which (as before in chap, viii.) the full significance of their desire from the religious-ethical point of view is held up before the people, follows thirdly the factual granting of the desire, according to the divine command, 1 Samuel 8:22, by ordering a choice by the sacred lot. The “and now,” in respect to the “I—ye” contrasted above, marks a division in the address. The manner of choice is enjoined with precision by Samuel. They are to appear

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“before Jehovah;” this refers not merely to the conception of God as everywhere present (Cleric.: “when invoked, He was present with the assembly”), but also to the holy place in which the Lord’s altar was erected ( 1 Samuel 7:9). hey were to appear by tribes and thousands, the latter here meaning the same thing as families (משפחות). To facilitate legal transactions Moses had divided the people into thousands, hundreds, etc, and appointed captains over all these divisions ( Exodus 18:25). This division probably followed as closely as possible the natural one, and so the designation thousands was used as synonymous with families ( Numbers 1:16; Numbers 10:4; Joshua 22:14, etc.), because the number of heads of houses in the several families of a tribe might easily reach a thousand (comp. 1 Samuel 10:21).

20 When Samuel had all Israel come forward by tribes, the tribe of Benjamin was taken by lot.

BARNES, "Caused ... to come near ... was taken - The Hebrew phrases are exactly the same as in Jos_7:16-17, where the King James Version renders the first has “brought.”

GILL, "And when Samuel had caused all the tribes to come near,.... The heads and representatives of them, to the place where the lots were cast: the tribe of Benjamin was taken; the lot fell upon that tribe for the choice of a king out of it; not the tribe of, Reuben, who was the firstborn, nor the tribe of Judah, to whom the kingdom was promised, but the tribe of Benjamin, the least of all the tribes, and which sprung from the youngest son of Jacob, contrary, as it were probable, to the expectation of all.

HENRY, "II. He puts them upon choosing their king by lot. He knew whom God had chosen, and had already anointed him, but he knew also the peevishness of that people, and that there were those among them who would not acquiesce in the choice if it depended upon his single testimony; and therefore, that every tribe and every family of

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the chosen tribe might please themselves with having a chance for it, he calls them to the lot, 1Sa_10:19. Benjamin is taken out of all the tribes (1Sa_10:20), and out of that tribe Saul the son of Kish, 1Sa_10:21. By this method it would appear to the people, as it already appeared to Samuel, that Saul was appointed of God to be king; for the disposal of the lot is of the Lord. It would also prevent all disputes and exceptions; for the lot causeth contentions to cease, and parteth between the mighty. When the tribe of Benjamin was taken, they might easily foresee that they were setting up a family that would soon be put down again; for dying Jacob had, by the spirit of prophecy, entailed the dominion upon Judah. Judah is the tribe that must rule as a lion; Benjamin shall only ravin as a wolf, Gen_49:10, Gen_49:27. Those therefore that knew the scriptures could not be very fond of the doing of that which they foresaw must, ere long, be undone again.

BENSON, "1 Samuel 10:20. Benjamin was taken — Which tribe was now preferred before Judah, because the kingdom was freely promised by God to Judah, and was to be given to him in love; but now the kingdom was in a manner forced from God, and given them in anger, and therefore conferred upon an obscure tribe.COFFMAN, "Verse 20 SAUL WAS CHOSEN BY THE CASTING OF LOTS"Then Samuel brought all the tribes of Israel near, and the tribe of Benjamin was taken by lot. He brought the tribe of Benjamin near by its families, and the family of the Matrites was taken by lot; finally he brought the family of the Matrites near man by man, and Saul the son of Kish was taken by lot. But when they sought him he could not be found. So they inquired again of the Lord, "Did the man come hither"? and the Lord said, "Behold, he has hidden himself among the baggage." Then they ran and fetched him from there; and when he stood among the people, he was taller than any of the people from his shoulders upward. And Samuel said to all the people, "Do you see him whom the Lord has chosen? There is none like him among all the people." And all the people shouted. "Long live the king"!"

There is proof in this narrative of the prior anointing of Saul, otherwise there could have been no motivation whatever for Saul's hiding himself in the baggage.

That the Lord indeed was responsible for such an action as casting lots is affirmed in the Bible:

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The lot is cast into the lap, but the decision is wholly from the Lord

- Proverbs 16:33.ELLICOTT, " (20) The tribe of Benjamin was taken.—How the “lots” were taken is not said; usually it was by throwing tablets (Joshua 18:6; Joshua 18:8), but sometimes by drawing from a vessel or urn, as in Numbers 33:54. The latter, from the Hebrew word used, was probably the method employed on this occasion.HAWKER, "Verse 20-21(20) And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was taken. (21) When he had caused the tribe of Benjamin to come near by their families, the family of Matri was taken, and Saul the son of Kish was taken: and when they sought him, he could not be found.No doubt the Lord had appointed this mode of election though it is not said. But it became a further proof that Saul was chosen of God, by the event. The lot is cast into the lap, but the whole disposing thereof is of the Lord. Proverbs 16:33.K&D, "1 Samuel 10:20-21

After this warning, Samuel directed the assembled Israelitesto come before Jehovah (i.e., before the altar of Jehovah which stood atMizpeh, according to 1 Samuel 7:9) according to their tribes and families((alaphim): see at Numbers 1:16); “and there was taken (by lot) the tribe ofBenjamin.” כדלה , lit. to be snatched out by Jehovah, namely, throughthe lot (see Joshua 7:14, Joshua 7:16). He then directed the tribe of Benjamin to drawnear according to its families, i.e., he directed the heads of the families ofthis tribe to come before the altar of the Lord and draw lots; and the familyof Matri was taken. Lastly, when the heads of the households in thisfamily came, and after that the different individuals in the household whichhad been taken, the lot fell upon Saul the son of Kish. In the words, “Saulthe son of Kish was taken,” the historian proceeds at once to the finalresult of the casting of the lots, without describing the intermediate stepsany further.

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(Note: It is true the Septuagint introduces the words דןץףי ב נסןף י ךבםהסבעב  ע י ו י ם◌בפפבסח ם צץכח פ before כדילו , and this clause is also

found in a veryrecent Hebrew MS (viz., 451 in Kennicott's dissert. gener. p. 491). But it is very evident that these words did not form an integral part ofthe original text, as Thenius supposes, but were nothing more than aninterpolation of the Sept. translators, from the simple fact that theydo not fill up the supposed gap at all completely, but only in a verypartial and in fact a very mistaken manner; for the family of Matricould not come to the lot יו ò áíäñáò (man by man), butonly êáô ïéêïõò (by households: Joshua 7:14). Before thehousehold ((beth) -(aboth), father's house) of Saul could be taken, it wasnecessary that the בריםג ( áíäñåò ), i.e., the differentheads of households, should be brought; and it was not till then thatKish, or his son Saul, could be singled out as the appointed of theLord. Neither the author of the gloss in the lxx, nor the moderndefender of the gloss, has thought of this.)When the lot fell upon Saul, they sought him, and he could not be found.LANGE, "1 Samuel 10:20 sq. Execution and result of this mode of election. The representatives of the tribes being called, the lot fell on the tribe of Benjamin, (properly the tribe “was taken”). How the lots were cast is not said; commonly it was by throwing tablets ( Joshua 18:6; Joshua 18:8; Jonah 1:7; Ezekiel 24:7), but sometimes by drawing from a vessel ( Numbers 33:54; Leviticus 16:9). The latter seems to have been the method here employed. There is not the slightest ground for connecting this with the lot of the high-priestly Urim and Thummim (Vaihinger in Herz. R-E. IV:85).PETT, "1 Samuel 10:20-21‘So Samuel brought all the tribes of Israel near, and the tribe of Benjamin was taken. And he brought the tribe of Benjamin near by their families, and the family of the Matrites was taken, and Saul the son of Kish was taken, but when they sought him, he could not be found.’The first lot cast determined which tribe had been chosen. This might have been by means of tossing down twelve sticks, or some similar method, and determining the lot by how they fell. And the lot fell on Benjamin. The next lot determined which wider family should be chosen which was the Matrites. The process is then abbreviated because the next lot (or the next but one), which is not mentioned, would be concerning households. Finally the lot would be cast over individuals. And by that lot Saul, the son of Kish was chosen as both Samuel and Saul knew would happen. But when they looked around for Saul he could not be found. Like the asses

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in 1 Samuel 9:3 he had wandered off and would have to be sought.

21 Then he brought forward the tribe of Benjamin, clan by clan, and Matri’s clan was taken. Finally Saul son of Kish was taken. But when they looked for him, he was not to be found.

BARNES, "The family of Matri - This name occurs nowhere else among the families of Benjamin, or in the genealogy of Saul. (See 1Sa_9:1 note.)

CLARKE, "When they sought him, he could not be found - Through modesty or fear he had secreted himself.

GILL, "And when he had caused the tribe of Benjamin to come near by their families,.... By the heads of them, to have lots cast for them, out of which of the families the king should be chosen: the family of Matri was taken; that is, by lot; the lot fell upon that family for the choice of a king out of them: in the account of the families of the tribe of Benjamin, 1Ch_8:1 no mention is made of this family, nor any where else, and yet no doubt there was such a family, and Saul was of it; it seems to have its name from the butt or mark arrows were shot at; some of the Benjamites being famous for their skill in darting and slinging, and perhaps this family might be so: and Saul the son of Kish was taken; the lot being cast upon the men in the family of Matri, though it is not expressed, fell upon Saul; for though he was not there, as Jarchi observes, the lot fell upon him; for their names were written on a piece of paper, and put into a box, and the prophet put in his hand and took out one, and on that was the name

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of Saul, and this was the manner of the lot: and when they sought him, he could not be found; because he had hid himself, as in the next verse; it is very probable, and indeed plain, that he was in this assembly at the first opening of it; and knowing what Samuel had said and done to him, and perceiving in what way the lot was going concerning the same, the tribe of Benjamin being taken, he concluded how it would issue, and therefore left the assembly, and hid himself, as follows.

HENRY, "III. It is with much ado, and not without further enquiries of the Lord, that Saul is at length produced. When the lot fell upon him, every one expected he should answer to his name at the first call, but, instead of that, none of his friends could find him (1Sa_10:21), he had hidden himself among the stuff (1Sa_10:22), so little fond was he now of that power which yet, when he was in possession of, he could not without the utmost indignation think of parting with.PULPIT, "1Sa_10:21The family of Matri, or of the Matrites. Matri is not mentioned anywhere else; and numerous as are the omissions in the genealogies, we can scarcely suppose that the name of the head of one of the main subdivisions of a tribe could be passed over. The conjecture, therefore, is probable that Matri is a corruption of Bikri, i.e. a descendant of Becher, for whom see 1Ch_7:8. After the lot had fallen upon this family they would next cast lots upon its smaller subdivisions, as in Jos_7:17, Jos_7:18, until at last they came to households, when first Kish, and finally Saul was taken. The latter, foreseeing that this would happen, had concealed himself. For though a noble change had taken place in him (Jos_7:9), yet no really worthy man was ever promoted to high office without having to overcome his own unwillingness, and no one probably ever worthily discharged solemn duties without having felt oppressed and humbled with the consciousness of his own unfitness to undertake them. As a matter of fact, Saul was now called to a most weighty responsibility, and he failed and was rejected, though not without proving that he was a man of extraordinary genius and power. And it never can be said of him that presumption was the cause of his fall, or that he hastily undertook serious duties in the spirit of light-hearted levity.

BENSON. "1 Samuel 10:21. When they sought him, he could not be found —Having withdrawn himself, either out of feebleness of spirit, as some think, or rather out of modesty, he declined so high an authority unless imposed upon him. Or perhaps he was discouraged, and even affrighted, when he heard Samuel still representing God as offended with them for asking a king; which he might think was to reject his government.

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WHEDON, " 21. Family of Matri — Not mentioned among the families of Benjamin in Numbers 26:38-41; but probably a new family that arose in Benjamin after the tribal war. See note on 1 Samuel 9:1.

He could not be found — Saul knew from his former interview with Samuel, what the result of this casting of lots would be, and probably a feeling of mingled reserve, timidity, and embarrassment led him to hide himself.COKE, "1 Samuel 10:21. And when they sought him, he could not be found —When the lot of Saul, appointing him to the kingdom, came up, he, who already knew what would be the case, had withdrawn himself; moved either by modesty, or by a dread of the weight of so great an office. The Jews have a good observation upon this occasion, that "whosoever flies dominion, him dominion follows."

REFLECTIONS on 1 Samuel 10:17-27.—The people's impatience for a king is now to be gratified. A solemn convocation is called at Mizpeh, under Samuel as president, in order to fix on the person.

1. Samuel opens the convocation with a severe rebuke of their wickedness in thus resolving to have a king, which was, in fact, rejecting God, who had hitherto governed them more immediately himself, and saved them by multiplied miracles. What man could they choose like unto him? Note; They who reject God's government, sin against their own mercies.

2. The choice of the person being yet to be referred to God, Samuel causes the tribes to come near, by their representatives, in order to cast lots, and Benjamin is chosen. Of the families of Benjamin, the lot falls on that of Matri, and Saul the son of Kish is fixed upon as the man. But while any other man would have been eager to shew himself, they cannot find him: for, perceiving how the lot was going, and expecting from what had passed that it would fall on him, he hid himself, unwilling to take a charge for which he apprehended he was unqualified; fearing too, perhaps, that this crown would be a crown of thorns, when God's displeasure at the matter had been

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so solemnly declared, and the state of affairs from the Philistines and Amorites looked so lowering and dangerous.

3. The people hereupon inquire farther; whether he who was chosen should yet come to the assembly, or how they might find him? And they are directed to fetch him from his hiding-place among the baggage, which was immediately done.

4. When he appeared, his majestic presence seemed designed for the dignity to which he was advanced. Samuel bids them look upon him, tall as a cedar, and admire the divine choice of a person so suited to their wishes: hereupon the earth rings with shouting, God save the king, or Let the king live; let his reign be long and glorious, under the Divine protection and blessing. Note; It is the duty of every good subject to pray for the life and prosperity of the sovereign whom God appoints over him.

5. The king, being chosen of God, must rule according to divine prescription. The manner of the kingdom, how he must govern, and they obey, Samuel declares; and for the continual observance of these rules, writes them in a book, to be laid up in the tabernacle, and referred to on occasion. Note; Kings must remember, though they are above others, they ought not to be above law.

6. The congregation broke up with very different sentiments of their king. Some respected the Divine choice, and when Saul returned to his house at Gibeah they accompanied him as a body-guard to do him honour, having their hearts touched of God, and being inclined to pay the duty that they owed to their new sovereign. But others, sons of Belial, who had no regard for a king of God's appointment, arrogantly conceiting that they could have chosen a man of greater power, influence, and rank, than the son of Kish, perhaps envious at his advancement, and thinking themselves injured by the preference given him, despised him as a mean contemptible fellow, unfit to be a king, and would not congratulate him on his accession, nor bring him any presents in token of their submission and allegiance. This contempt Saul wisely overlooked, till a proper occasion offered to shew how deserving he was of the honour conferred on him, by deeds of valour which should shame his enemies to an acknowledgment of his desert. Note; (1.) When God touches

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the heart, we shall be inclined to follow cheerfully Jesus our king. (2.) They who are offended at the meanness of Jesus in the manger, will tremble before him when he shall come at the head of his angelic hosts. (3.) It is sometimes wisdom to conceal our knowledge of the wrongs done us, lest the breach be made irreparable which patience and forbearance might have healed.ELLICOTT, "(21) The family of Matri was taken.—In none of the Benjamite genealogies connected with the royal house of Saul does this name occur. We cannot account for the omission. Ewald conjectures that the name Matri is a corruption from “Bikri” (see 1 Chronicles 7:8).LANGE, "1 Samuel 10:21. When the families of the tribe of Benjamin were called, the lot fell on the family of Matri,[FN32] an otherwise unknown name (Ew. III:33 conjectures that it is corrupted from Bikri†). In the families the lot was usually so conducted that the houses (בתים) were next called ( Joshua 7:14), then from the patrœce or father-house (בית־אב) thus chosen the individual heads of families (גברים) came forward, that the family and the individual chosen by the Lord might be indicated (see Keil in loco, Rem. 1). Here the description of the election is abridged, the last steps being passed over (comp. what is said above on the three signs). The result is given at once: And Saul was taken. The insertion of the Sept. “and they present the family of Matri by men ” is to be regarded (with Keil, against Then.) as an interpretation of the Alexandrian translators. According to the order above-stated (from Joshua 7:14) it fills out the supposed gap in the text not completely, but only partially and erroneously.—They sought Saul, but found him not. The ground was his diffidence and shyness in respect to appearing publicly before the whole people. Nהgelsbach rightly remarks (Herz, “Saul,”p433), that his hiding behind the baggage during the election is not in conflict with the account of his change of mind. “At so decisive a moment, which turns the eyes of all on one with the most diverse feelings, the heart of the most courageous man may well beat.” The situation, along with an element bordering on the comic, has a serious significance and a deep psychological truth.

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22 So they inquired further of the Lord, “Has the man come here yet?”And the Lord said, “Yes, he has hidden himself among the supplies.”

BARNES, "Among the stuff - Rather, “the baggage.” The assembly was like a camp, and the baggage (impedimenta) of the whole congregation was probably collected in one place, where the wagons were arranged for protection.

CLARKE, "The Lord answered - What a continual access to God! and what condescension in his attention to all their requests!

The stuff among which he had secreted himself may mean the carts, baggage, etc., brought by the people to Mizpeh.

GILL, "Therefore they inquired of the Lord further,.... Or again, by lot, by which they knew who the person was the was chosen king, but they did not know where he was, and therefore inquire further how they must come at him; and this inquiry was made either before the high priest by Urim and Thummim, or by Samuel the prophet of the Lord: and the inquiry was: if the man should yet come thither; whether he was already come, or would come there, and if not, what methods they must take to find him: and the Lord answered, behold, he hath hid himself among the stuff the word signifies household stuff, vessels, utensils, arms, &c. which the people had brought along with them for their use, and were laid up in some one place; and among these baggages Saul hid himself, hoping that if he was not found they would proceed to another choice,

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so free from ambition was he, and such was his modesty; nor does this seem to be affected and dissembled, but real; though afterwards, when he was settled in the kingdom, he did not care to part with it, and sought to kill David, whom he looked upon as his rival: there were many things which now concurred, that made him uneasy and unwilling to assume the government of the people; partly the envy and ill will of some of them, which he must expect; chiefly the sense he had of his own unfitness for such an office, being of a mean family, and having had so mean an education, and so little knowledge of the maxims of government; and besides, must at once, as soon as on the throne, enter into a war with the Ammonites; but what might most of all distress him, he perceived by Samuel's speech to the people, that the affair of a king was displeasing to the Lord, though he condescended to grant the people's request; and therefore what comfort and happiness could he expect in such a situation?

HENRY, "1. He withdrew, in hopes that, upon his not appearing, they would proceed to another choice, or thus to express his modesty; for, by what had already passed, he knew he must be the man. We may suppose he was at this time really averse to take upon him the government, (1.) Because he was conscious to himself of unfitness for so great a trust. He had not been bred up to books, or arms, or courts, and feared he should be guilty of some fatal blunder. (2.) Because it would expose him to the envy of his neighbours that were ill-affected towards him. (3.) Because he understood, by what Samuel had said, that the people sinned in asking a king, and it was in anger that God granted their request. (4.) Because the affairs of Israel were at this time in a bad posture; the Philistines were strong, the Ammonites threatening: and he must be bold indeed that will set sail in a storm.

2. But the congregation, believing that choice well made which God himself made, would leave no way untried to find him out on whom the lot fell. They enquired of the Lord, either by the high priest, and his breast-plate of judgment, or by Samuel, and his spirit of prophecy; and the Lord directed them where they should find him, hidden among the carriages, and thence they fetched him, 1Sa_10:23. Note, None will be losers at last by their humility and modesty. Honour, like the shadow, follows those that flee from it, but flees from those that pursue it.

BENSON, "1 Samuel 10:22. They inquired of the Lord — Either by Urim and Thummim, which was the usual way of inquiry; or by Samuel, who by his prayer procured an answer. He hath hid himself among the stuff — Among the carriages or baggage of the people there assembled. This he probably did from a sense of his own unworthiness.COFFMAN, "(Note what is said in 1 Samuel 10:22.)"He has hidden himself among the baggage" (1 Samuel 10:22). An unbelieving comment on this is that of G. B. Caird, "There is no reason why Saul should have

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hidden himself among the baggage."[16] This is exactly the kind of blindness that results from the false theory of "two different sources." The true explanation of this was given by Keil, "Samuel had already informed Saul that he would be taken by lot."[17] The prior anointing of Saul had made his choice by lot a foregone certainty. How did Samuel know? He was inspired of God! Of course, this is incomprehensible to unbelievers.

"They inquired again of the Lord" (1 Samuel 10:22). "The word here translated `inquired' is a technical term for lot casting by means of the Urim and Thummim (Exodus 28:20; Numbers 27:21; 1 Samuel 22:10; 1 Samuel 28:6; and 1 Samuel 30:8)."[18]

The word "again" as used in 1 Samuel 10:22 implies that the casting, of lots on this occasion was, "A religious ceremony implying the use of the Urim and Thummim,"[19] implying also the ministration of the High Priest. This means that Samuel did not personally supervise the casting of lots. The suggestion that any kind of fraud entered into this is untenable.ELLICOTT, " (22) Therefore they enquired of the Lord further, if the man should yet come thither.—Saul and Samuel alone, of all the host gathered that day at Mizpeh, knew on whom the lot would fall. So certain was Saul, after the strange signs had sealed the truth of the prophet’s revelation, that he would be designated by the sacred lot, that he shrank from waiting to hear the result, and concealed himself among the baggage and store-tents and waggons of the vast assembly. A second Divine announcement was needed to discover his hiding-place, and draw him forth before the people.

(23–24) He was higher than any of the people.—“How shall this man save us?” was the impatient and angry murmur soon raised by some discontented spirits in Israel, not improbably princes of the leading houses of the great tribes of Judah and Ephraim, who were disgusted at the choice falling on an unknown man of the small and comparatively powerless tribe of Benjamin. But Samuel—whose place in the nation the unknown Benjamite was really to take—with rare nobility and singleness of purpose, had already singled out and called conspicuous attention to the one gift Saul undoubtedly, in an extraordinary degree, possessed—the one gift by which, in that primitive time, a man seemed to be worthy of rule. He was “goodly”: “there

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was not among the children of Israel a goodlier person than he;” from his shoulders and upward he towered above all the people. When he stood among the people, Samuel could say of him, “See ye him? Look at him whom the Lord hath chosen, that there is none like him among all the people.” It is in the days of the Judges, as in the Homeric days of Greece; Agamemnon, like Saul, is head and shoulders taller than the people. Like Saul, too, he has that peculiar air and dignity expressed by the Hebrew word which we translate “good,” or “goodly.” This is the ground of the epithet which became fixed as part of his name, “Saul the chosen,” “the chosen of the Lord.” In the Mussulman traditions this is the only trait of Saul which is preserved. His name has there been almost lost; he is known only as Thalt, “the tall one.” In the Hebrew songs of his own time he was known by a more endearing, but not less expressive, indication of the same grace. His stately towering form, standing under the pomegranate-tree above the precipice of Migron, or on the pointed crags of Michmash, or the rocks of Engedi, claimed for him the title of “wild roe,” “the gazelle,” perched aloft, the pride and glory of Israel. Against the giant Philistines a giant king was needed. The time for the little stripling of the house of Jesse was close at hand, but was not yet come. Saul and Jonathan, swifter than eagles and stronger than lions, still seemed the fittest champions of Israel. When Saul saw any strong man or any valiant man, he took him unto him. He, in his gigantic panoply, that would fit none but himself, with the spear that he had in his hand, of the same form and fashion as the spear of Goliath, was a host in himself.—Dean Stanley: Lectures on the Jewish Church, 21WHEDON, " 22. They inquired of the Lord farther — Either by urim or by the prophet, for in both these ways Jehovah was wont to be inquired of. Compare 1 Samuel 28:6. Very probably on this occasion Samuel himself was the medium, for the seer who could give information concerning the strayed asses might very naturally be expected to tell where Saul was.Among the stuff — הכלים, utensils, vessels; that is, the travelling baggage of the assembled people.HAWKER, "(22) Therefore they enquired of the LORD further, if the man should yet come thither. And the LORD answered, Behold, he hath hid himself among the stuff.This secreting himself, and the people enquiring of the Lord concerning Saul, is not so plain to apprehend. Whether Saul shrunk from the honor, or waited to be the more invited to it, I will not determine. However the Lord's direction where to find him seems to have over-ruled the business.

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K&D, "1 Samuel 10:22

Then they inquired of Jehovah, “Is any one else come hither?”and Jehovah replied, “Behold, he (whom ye are seeking) is hidden amongthe things.” The inquiry was made through the high priest, by means ofthe Urim and Thummim, for which יהוה בשאל wasthe technical expression, according to Numbers 27:21 (see Judges 28-20:27 ; Judges 1:1,etc.). There can be no doubt, that in a gathering of the people for soimportant a purpose as the election of a king, the high priest would also bepresent, even though this is not expressly stated. Samuel presided over themeeting as the prophet of the Lord. The answer given by God, “Behold, heis hidden,” etc., appears to have no relation to the question, “Is any oneelse come?” The Sept. and Vulg. have therefore altered the question into וי   ן סקופבי ו  פי ו  

סח םב  , utrumnam venturus esset; and Thenius would adopt this as an emendation. But he is wrong in doing so; for there was no necessity to ask whetherSaul would still come: they might at once have sent to fetch him. Whatthey asked was rather, whether any one else had come besides those whowere present, as Saul was not to be found among them, that they mightknow where they were to look for Saul, whether at home or anywhereelse. And to this question God gave the answer, “He is present, onlyhidden among the things.” By ליםכ (the things or vessels, Eng. ver. the stuff) we are to understand the travelling baggage of the peoplewho had assembled at Mizpeh. Saul could neither have wished to avoidaccepting the monarchy, nor have imagined that the lot would not fallupon him if he hid himself. For he knew that God had chosen him; andSamuel had anointed him already. He did it therefore simply from humilityand modesty. “In order that he might not appear to have either the hope ordesire for anything of the kind, he preferred to be absent when the lotswere cast” (Seb. Schmidt).LANGE, "IV. The Installation into the Royal Office. Proclamation. Greeting. Royal Right. Return To Quiet Life. 1 Samuel 10:22-2722Therefore [And] they inquired of the Lord [Jehovah] further, if the man should [would] yet come thither.[FN22] And the Lord answered [Jehovah

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said], Behold, Hebrews 23hath hid himself [is hidden] among the stuff [baggage]. And they ran and fetched him thence; and when [om. when] he stood[FN23] among the people [ins. and] he was 24 higher than any of the people from his shoulders and upward. And Samuel said to all the people, See ye him whom the Lord [Jehovah] hath chosen, that there is none like him among all the people? And all the people shouted, and said, God save [Long live][FN24] the king,LANGE, "1 Samuel 10:22. Inquiry of the Lord and divine answer in respect to the failure to find Saul. To inquire of the Lord ( 1 Samuel 22:10; 1 Samuel 23:9 sq.; 1 Samuel 28:6; 1 Samuel 30:7 sq.; 2 Samuel 2:1; Numbers 27:21; Judges 1:1; Judges 20:27) is to ask for the divine decision in individual matters of private or (as here) public importance for the theocratic congregation, by Urim and Thummim. [For a case of personal inquiry in premosaic times, see Genesis 25:22—Tr.]. Though the latter is not here expressly mentioned, its presence must be assumed according to Exodus 28:30, it being inseparably connected with the high-priestly Ephod, in the Choshen of which (breastplate with twelve precious stones and the name of the twelve tribes) it was placed. The inquiry of Jehovah by this means was, it is true, according to Exodus 28and Numbers 27, to be made by the high-priest. We cannot, however, suppose that this was done here, for the high-priest’s office was vacant; some other, not Samuel, who presided over the assembly and the election, but a priest, in the high-priestly robes, conducted the solemn inquiry, which was exclusively the privilege of the priests. It must be looked on as a different act from the preceding casting of lots.—The question was: Has any one else come hither? that Isaiah, besides those here present, among whom Saul was not to be found. The “one” (lit. “man”) refers to the one who could not be found; the oracle is to give information as to his presence or absence. The Sept. and Vulg. have: “will the man yet come hither?” and Then, alters the text accordingly, against which Keil rightly remarks: “it was unnecessary to inquire of God whether Saul would yet come; he might have been sent for without more ado.”—The answer is: Behold, he is there, hid among the baggage. The Pron. “he” (הוא) does not require a preceding “the man” (Then.), but relates to the person referred to in, or giving occasion to the question, and to whom the procedure referred. “Stuff” baggage, which must have been ,(vasa ,ח ףךו)

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extensive in such an assembly. As Saul had the assurance that he was the king chosen by God, his behavior here could not signify that he wished to evade the acceptance of the kingdom, but must be referred to overpowering diffidence, in view of the grand preparations of the election and the divine decision which had laid so mighty a grasp on his life, and to “anxious consideration of the awfully important consequences of his appearance ”(Ew.).—With this view the remark of Clericus may be considered to accord: “Saul, informed beforehand by Samuel of what would be done, seems to have hidden himself, that he might not appear to have solicited the royal dignity, and to have come to Mizpah to gain the popular vote for himself.”—In the beginning of 1Samuel 10:23 the three consecutive verbs give a quick and lively coloring to the whole process of fetching Saul from his purposely sought-out hiding-place. His magnificent stature ( 1 Samuel 9:2), as outward-physical qualification for the kingdom, very imposing to the people, is here again expressly mentioned (וἶהןעἄהןע מיןם פץסבםם, Eurip. in Grotius). In accordance with the people ’s receptivity for so imposing and kingly an appearance, Samuel closes the solemn election with the words ( 1 Samuel 10:24): See ye him whom the Lord has chosen? by which he expressly declares the election by lot to be a confirmation of the previous divine choice, and completes the formal presentation of Saul as the divinely-appointed king, and then adds as proof: For there is none like him in all the people. There are two factors which, according to this account, co-operated to call forth the people ’s cry of salutation and homage: May the king live! The testimony of Samuel: “This is the king chosen by the Lord,” granted in spite of the fact that their demand, proceeding from a vain, haughty, and unfaithful mind, was not well-pleasing to him, and the immediate impression made by Saul’s person, which was in keeping with the kingly dignity.PETT, "1 Samuel 10:22‘Therefore they asked of YHWH further, “Is there yet a man to come here?”And YHWH answered, “Behold, he has hid himself among the baggage

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wagons.”

Puzzled by the fact that no one was there who answered to Saul ’s name the question was then put to YHWH as to whether there should have been someone else there. And YHWH replied that the person in question had hidden himself, either by standing among the piles of baggage which would have been fairly large considering the numbers present, or among the baggage wagons holding the baggage. The fact that the idea is central in the chiasmus suggests that this is to be seen as significant. Note also that these are the only words that YHWH actually ‘speaks’. They had wanted a king like all the nations, had they? Well, he was to be found among the baggage. He was not like YHWH Who walked amidst the camp (Deuteronomy 23:14). He was an accessory.

Again we do not know the method used to obtain the answer (unless the question was put through Samuel who would receive a prophetic illumination), although it may have been by a process of elimination, either by receiving ‘yes’ and ‘no’ answers by lot, or by dividing up the camp per lot and discovering which lot was revealed.

His purpose in hiding could not have been in order to avoid being chosen because he was well aware that Samuel had already determined that he was to be the new war-leader. It would seem therefore that it was due to modesty, because he did not wish to give the impression of actually seeking the position. Alternately it might have been his hope that if he was out of sight and not among the congregation he might be excluded from the results of the lot. It is strange how often people think that they can hide from God.

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But like Saul they will discover that they cannot.

23 They ran and brought him out, and as he stood among the people he was a head taller than any of the others.

GILL, "And they ran and fetched him thence ,.... Being in haste to see their king elect, and proclaim him:and when he stood among the people ; being brought among them, and presented to them:he was higher than any of the people, from the shoulders, and upwards ; which made him look very graceful and majestic; height of stature, and a comely form, as Kimchi observes, recommend to royal dignity; and make the people stand more in awe of a prince, and have always been reckoned among all other nations to make a prince venerable; see Gill on 1Sa_9:2.

HENRY, "IV. Samuel presents him to the people, and they accept him. He needed not to mount the bench, or scaffold, to be seen; when he stood upon even ground with the rest he was seen above them all, for he was taller than any of them by head and shoulders, 1Sa_10:23. “Look you,” said Samuel, “what a king God has chosen for

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you, just such a one as you wished for; there is none like him among all the people,that has so much majesty in his countenance and such a graceful stateliness in his mien; he is in the crowd like a cedar among the shrubs. Let your own eyes be judges, is he not a brave and gallant man?” The people hereupon signified their approbation of the choice, and their acceptance of him; they shouted and said, Let the king live,that is, “Let him long reign over us in health and prosperity.” Subjects were wont to testify their affection and allegiance to their prince by their good wishes, and those turned (as our translation does this) into addresses to God. Psa_72:15, Prayer shall be made for him continually. See Psa_20:1. Samuel had told them they would soon be weary of their king, but, in the mind they are now in, they will never be so: Let the king live.

HAWKER, "Verses 23-26(23) And they ran and fetched him thence: and when he stood among the people, he was higher than any of the people from his shoulders and upward. (24) And Samuel said to all the people, See ye him whom the LORD hath chosen, that there is none like him among all the people? And all the people shouted, and said, God save the king. (25) Then Samuel told the people the manner of the kingdom, and wrote it in a book, and laid it up before the LORD. And Samuel sent all the people away, every man to his house. (26) And Saul also went home to Gibeah; and there went with him a band of men, whose hearts God had touched.

The people seem to have been struck with his majectic appearance, and therefore hailed him as king. And some so much regarded him as to attend his person home. By God touching their hearts, I apprehend is meant as God touched his, that is, inclined them to respect him. No saving change of grace is meant. Not the regeneration of the heart by grace. The subject refers only to things of a temporal nature.

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K&D, "1 Samuel 10:23-25He was speedily fetched, and brought into the midst of the(assembled) people; and when he came, he was a head taller than all thepeople (see 1 Samuel 9:2). And Samuel said to all the people, “Behold yewhom the Lord hath chosen! for there is none like him in all the nation.”Then all the people shouted aloud, and cried, “Let the king live!” Saul'sbodily stature won the favour of the people (see the remarks on 1 Samuel 9:2).Samuel then communicated to the people the right of the monarchy, andlaid it down before Jehovah. “The right of the monarchy” ((meluchah)) isnot to be identified with the right of the king ((melech)), which is describedin 1 Samuel 8:11 and sets forth the right or prerogative which a despotic kingwould assume over the people; but it is the right which regulated theattitude of the earthly monarchy in the theocracy, and determined theduties and rights of the human king in relation to Jehovah the divine Kingon the one hand, and to the nation on the other. This right could only belaid down by a prophet like Samuel, to raise a wholesome barrier at thevery outset against all excesses on the part of the king. Samuel thereforewrote it in a document which was laid down before Jehovah, i.e., in thesanctuary of Jehovah; though certainly not in the sanctuary at Bamah inGibeah, as Thenius supposes, for nothing is known respecting any suchsanctuary. It was no doubt placed in the tabernacle, where the law ofMoses was also deposited, by the side of the fundamental law of thedivine state in Israel. When the business was all completed, Samuel sentthe people away to their own home.

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24 Samuel said to all the people, “Do you see the man the Lord has chosen? There is no one like him among all the people.”Then the people shouted, “Long live the king!”

CLARKE, "God save the king - There is no such word here; no, nor in the whole Bible; nor is it countenanced by any of the versions. The words which we thus translate here and elsewhere are simply יחי המלך yechi hammelech, “May the king live;” and so all the versions, the Targum excepted, which says, May the king prosper! The French Vive le roi! is a proper version of the Hebrew.

GILL, "And Samuel said to all the people, see ye him whom the Lord hath chosen,.... For the choice being made by lot, the disposal of which is of the Lord, it is properly attributed to him, and the people could not object to it, but must allow it was the Lord's doing. Eupolemus (k), an Heathen writer, says, that Saul was made king by Samuel by the counsel or will of God; and Samuel appeals to their eyes for the goodness of the choice, a better could not have been made: that there is none like him among the people? so graceful, so stately, so prince like and majestic; they wanted to have a king like such the nations had; and Saul was such an one, had all the outward appearance of grandeur that could be wished for, and which in other nations recommended persons to the imperial dignity: and all the people shouted; made a general ado: and said, God save the king; or "let the king live" (l); they owned and saluted him as their king, and prayed he might live long to reign over them; the Targum is, "let the king prosper"; let his reign be prosperous and glorious, and let him enjoy all health and happiness, peace and prosperity.

PETT, "1 Samuel 10:24

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‘And Samuel said to all the people, “Do you see him whom YHWH has chosen, that there is none like him along all the people?” And all the people shouted, and said, “Long live the king.” ’Samuel then pointed him out as the chosen of YHWH and drew attention to his magnificent bearing, stressing that there was none other like him. Enthusiastically the people gathered round and cried ‘May the king live’, or as we would say it, ‘long live the king’. Saul was thus now made king by popular acclamation. God had previously appointed him in secret through Samuel, something which had been necessary to prepare Saul for this moment, and now men had appointed him under God’s direction by public acclamation. Both were necessary, firstly so that he would be deeply aware of his need to serve God only, and then secondly so that he might be acceptable to all the tribes, and the people who were connected with them.

25 Samuel explained to the people the rights and duties of kingship. He wrote them down on a scroll and deposited it before the Lord. Then Samuel dismissed the people to go to their own homes.

BARNES, "The manner of the kingdom - i. e., the just prerogative of the kingdom, the law, or bill of rights, by which the king’s power was limited as well as secured. It is not improbable that what Samuel wrote was simply a transcript of Deu_17:14-20, which he “laid up before the Lord,” i. e., placed by the side of the ark of the covenant with the copy of the Law (see Deu_31:26). It would be ready for reference if either king or people violated the “law of the kingdom.”

CLARKE, "The manner of the kingdom - It is the same word as in 1Sa_8:9; and 150

doubtless the same thing is implied as is there related. But possibly there was some kind of compact or covenant between them and Saul; and this was the thing that was written in a book, and laid up before the Lord, probably near the ark.

GILL, "Then Samuel told the people the manner of the kingdom, According to Ben Gersom, he laid before them the power a king had over his people, and the punishment he might inflict upon them, if they rebelled against him; and some think this is the same he delivered in 1Sa_8:10 concerning the arbitrary power of their kings, and how they would be used by them; and which he here repeated, and then wrote it, that it might be a testimony against them hereafter; with which what Josephus (m) says pretty much agrees, that in the hearing of the king he foretold what would befall them, and then wrote it, and laid it up, that it might be a witness of his predictions; but that in 1Sa 8:10-17. Samuel said, was the manner of their king, or how he would use them, but this the manner of the kingdom, and how the government of it was to be managed and submitted to, what was the office of a king, and what the duties of the subject; and yet was different from, at least not the same with that in Deu_17:15, for that had been written and laid up already: and wrote it in a book, and laid it up before the Lord; in the ark of the Lord; as Kimchi; or rather by the ark of the Lord, on one side of it, as Ben Gersom; or best of all, as Josephus (n), in the tabernacle of the Lord, where recourse might be had to it, at any time, at least by a priest, and where it would be safe, and be preserved to future times: and Samuel sent all the people away, every man to his house; for though Saul was chosen king, he did not take upon him the exercise of government directly, but left it to Samuel to dismiss the people, who had been for many years their chief magistrate.

HENRY, "V. Samuel settles the original contract between them, and leaves it upon record, 1Sa_10:25. He had before told them the manner of the king (1Sa_8:11), how he would abuse his power; now he tells them the manner of the kingdom, or rather the law, or judgment, or constitution, of it, what power the prince might challenge and the utmost of the property the subject might claim. He fixed the land-marks between them, that neither might encroach upon the other. Let them rightly understand one another at first, and let the agreement remain in black and white, which will tend to preserve a good understanding between them ever after. The learned bishop Patrick thinks he now repeated and registered what he had told them (1Sa_8:11) of the arbitrary power their kings would assume, that it might hereafter be a witness against them that they had drawn the calamity upon themselves, for they were warned what it would come to and yet they would have a king.

VI. The convention was dissolved when the solemnity was over: Samuel sent every man to his house. Here were no votes passed, nor, for aught that appears, so much as a motion made, for the raising of money to support the dignity of their new-elected king; if therefore he afterwards thinks fit to take what they do not think fit to give (which yet it was necessary that he should have), they must thank themselves. They went every man 151

to his house, pleased with the name of a king over them, and Saul also went home to Gibeah, to his father's house, not puffed up with the name of a kingdom under him. At Gibeah he had no palace, no throne, no court, yet thither he goes. If he must be a king, as one mindful of the rock out of which he was hewn, he will make his own city the royal city, nor will he be ashamed (as too many are when they are preferred) of his mean relations. Such a humble spirit as this puts a beauty and lustre upon great advancements. The condition rising, and the mind not rising with it, behold how good and pleasant it is! But,

BENSON, "1 Samuel 10:25. The manner of the kingdom — The laws and rules by which the kingly government was to be managed; agreeably to those mentioned Deuteronomy 17:16, &c. Before the Lord — Before the ark, where it was kept safe from depravation.COFFMAN, "Verse 25 SAMUEL'S INSTRUCTIONS REGARDING THE KINGSHIP"Then Samuel told the people the rights and duties of the kingship; and he wrote them in a book and laid it up before the Lord. Then Samuel sent all the people away, each one to his home. Saul also went to his home at Gibeah, and with him went men of valor whose hearts the Lord had touched. But some worthless fellows said, "How can this man save us"? And they despised him and brought him no present. But he held his peace."

"And he wrote them in a book and laid it up before the Lord" (1 Samuel 10:25). "As Moses had written the Law for the community of Israel, so Samuel now wrote the constitution of the theocratic kingdom."[20]

One cannot help wondering why that book on the rights and duties of the king was not preserved. Did some of the reprobate kings of Israel destroy it? That occurs to us as the most likely fate of it.

"Saul went to his home at Gibeah" (1 Samuel 10:26). This town had been destroyed in the war against Benjamin (Judges 19:20), but archaeologists have uncovered, "A little fortress there which probably served as Saul's headquarters during the

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Philistine wars ... It was a square, two-storied building, apparently with a tower at each corner, only one of which has been excavated."[21]ELLICOTT, " (25) Wrote it in a book.—The “Law of the Kingdom,” which Samuel rehearsed before the people, and which he wrote in a roll, and laid solemnly up and preserved among the State archives, related to the divinely established right and duties of the God-appointed king, and also clearly set forth the limitations of his power. The vice-gerent on earth of the invisible King could be no arbitrary despot, unless he transgressed plainly and openly the “manner of the kingdom” written in a book, and laid up before the Lord by Samuel.

This sacred document, we may assume, contained, too, the exact details of the singular story of the choice of the first king of Israel. It was well, no doubt, thought Samuel, that coming ages should know exactly how it came to pass that he, the seer, anointed the Benjamite of Gibeah as king over the Lord’s inheritance. We may, therefore, fairly conclude that from the record laid up among the sacred archives in the sanctuary, the compiler or redactor of this “Book of Samuel” derived his intimate knowledge of every little fact connected with the Divine choice of Saul.

The legal portion of this writing respecting the kingdom was, of course, strictly based upon what Moses had already written on this subject in Deuteronomy (see 1 Samuel 17:14-20).

We find here, in this writing of Samuel, the first trace of literary composition among the Israelites since the days of Moses. The great revival in letters which began shortly after the days of Saul was due, most probably, to the influence of Samuel and those great schools of the prophets which he had established in the land.

And laid it up before the Lord.—We are not told where this was done, but the words seem to imply that the document, or roll, was placed by the side of the Ark, then in the “city of woods,” Kiriath-yearim. Josephus says this writing was preserved in the Tabernacle of the Holy of Holies, where the Book of the Law had been laid up (Deuteronomy 31:26).

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And Samuel sent all the people away.—It is noteworthy that even after the formal popular ratification of Saul’s election as king, it is Samuel who dismisses the assembly. Indeed, throughout the remainder of the great seer’s life, whenever he appears on the scene, he is evidently the principal person, occupying a position above king or priest. On the other hand, after this period Samuel made but comparatively few public appearances; of his own free will he seems to have retired into privacy, and only in emergencies to have left his retirement.WHEDON, " 25. Manner of the kingdom — This phrase is not identical with the manner of the king, described 1 Samuel 8:11-18, for that was a description of what oriental despots claimed as their right, while this was probably an expansion of the Mosaic law concerning a monarchy, as recorded Deuteronomy 17:14-20. Hence it appears that the kingdom of Israel was a constitutional, not an absolute monarchy. The king himself was to be governed and guided by law, and ever to understand that government itself was a divine ordinance, not a human invention.

Wrote it in a book — According to the commandment, Deuteronomy 17:18 : “He shall write him a copy of this law in a book,” etc.

Laid it up before the Lord — Committed it to the charge of the priests, as Moses did the law. Deuteronomy 31:9; Deuteronomy 31:26. The ark and the tabernacle were at this time separate, and it is uncertain in which of them this book of Samuel was placed. Perhaps this disorganized state of the priesthood was a cause of the loss of many ancient books.LANGE, "25And Samuel told the people the manner[FN25] of the kingdom, and wrote it in a book,25 and laid it up before the Lord [Jehovah]. And Samuel sent all the people away, 26every man to his house. And Saul also went home to Gibeah; and there went 27 with him a band of men,[FN26] whose hearts God had touched. But [And] the children of Belial [certain wicked men] said, How shall this man save us? And they despised him, and brought him no presents. But he held his peace [And he was as though he were deaf].[FN27]

LANGE, "1 Samuel 10:25. The manner of the kingdom. Samuel is said to have done three things in connection with this constitution: 1) he set it before the people; 2) he wrote it in a book; 3) he laid it up before the Lord.—The “law of the kingdom,”

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which Samuel presented to the people, Isaiah, as appears from the context, one which has not yet been written. It is to be distinguished from the “manner of the king” ( 1 Samuel 8:11 sqq.) in which Samuel set before the people the usurpation of an unrestricted arbitrary rule, such as existed among the heathen nations whose monarchical constitution Israel envied. In content it was no doubt essentially the same with the law of the king in Deuteronomy 17:14-20, especially 1 Samuel 10:19-20, and therefore related to the divinely established rights and duties of the theocratic king, the fulfilment of which the people were authorized to demand from him. God’s purpose is to rule the people through Him as His organ. The “right [or manner] of the kingdom” is therefore, this being its theocratic ground and aim, not a capitulation (Michaelis) between the king (that Isaiah, here Samuel) and the people or the first example of a constitutional monarchy (Then.); for the restraints, which are here set on the kingly power, are not imposed by the demands of the people, or by a partition of power between king and people, and not by a contract or agreement between the two as parties, but are given in the divine Law, in the already existing theocratic right of the theocracy, in which the absolute monarchy of the divine will is to rule and reign over king and people, both together.—Samuel wrote this law of the kingdom in a book. We find here the first trace, after the written records of Moses, of writing among the prophets, long before the literary activity to which we owe what we now have, and essentially also the spoken prophecies with the historical notices pertaining to them—the beginning of a literature, which was exclusively in the service of the theocratic spirit, and, when it appeared soon after this in the Song of Solomon -called Schools of the Prophets, made its first task the theocratic writing of history.—He laid it up before the Lord. Where and how? The supposition that it was deposited in the Tabernacle at Shiloh contradicts the context, from which it appears that the deposition was made in the place where the announcement took place. The expression “before the Lord” leaves the manner undetermined, and indicates merely the solemn and formal deposition and preservation of the writing, as sacred original documentary record of the establishment and regulation of the theocratic kingdom, in a safe place before the Lord, whose presence was symbolically represented partly by the holy priestly vestment, partly by the altar to which the people approached, and in connection therewith had here its local representation even without tabernacle and ark, though we know not in what manner.—Notwithstanding this public and solemn investment of Saul with the royal dignity and authority, Samuel continues to be the highest director of the affairs of the people; the now established kingdom retires passively into the background before Samuel’s Prophetic-Judicial Office, which retains its full activity and authority. This is indicated by the fact that it is not Saul, but Samuel that finally dismisses the people, an act which involves the formal closing by him of

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the assembly.

PETT, "1 Samuel 10:25‘Then Samuel told the people the manner of the kingship, and wrote it in a book, and laid it up before YHWH. And Samuel sent all the people away, every man to his house.’Samuel then told the people what manner of kingship this would be. Saul would be their war-leader but it would be under God and subject to the advice of His prophet. He may well have patterned the detailed requirements on Deuteronomy 17:12-20. This was then written in a book and ‘laid up before YHWH’, that is, it was placed in the Sanctuary. The ‘laying up of the book before YHWH’ would suggest that this took place in Gilgal where the main Sanctuary seems to have been (1 Samuel 11:14; 1 Samuel 13:4). This is to be seen to be fulfilling the promise and command made in 1 Samuel 10:8, a fulfilment also hinted at in 1 Samuel 10:13. Having provided the detail the writer would see no reason to repeat it.

26 Saul also went to his home in Gibeah, accompanied by valiant men whose hearts God had touched.

BARNES, "A band of men - Rather, “the host,” “men of valor,” There seems to be an opposition intended between the “valiant men” and the “children of Belial” (1Sa_10:27).

CLARKE, "A band of men - Not a military band, as I imagine, but some secret friends, or companions, who were personally attached to him. Others think that all the men fit to bear arms are intended; but this seems inconsistent with the life that Saul led

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for some time afterwards; for he appears to have gone into his agricultural concerns, and waited for a call from the Divine providence. See 1Sa_11:5.

GILL, "And Saul also went home to Gibeah,.... His native place, where was his father's house, to which he retired; where were no royal palace, or princely court, nor any of the ensigns of kingly majesty; and whither it does not appear that he was followed by the nobility or princes of the tribes, only accompanied by a few men, as next observed: and there went with him a band of men; an army, or part of one they seem to be military men, at least men of strength, valour, and courage; gallant men, who, in honour to their king elect, freely offered themselves to be his body guard, however, until he was come to his house at Gibeah; the Targum is only, "some of the people" whose heart God had touched; and inclined to show honour and respect to their king; the Targum describes them,"men that feared to sin, and in whose hearts the fear of God was put.''

HENRY, "1. How did the people stand affected to their new king? The generality of them, it should seem, did not show themselves much concerned: They went every man to his own house. Their own domestic affairs lay nearer their hearts than any interests of the public; this was the general temper. But, (1.) There were some so faithful as to attend him: A band of men whose hearts God had touched, 1Sa_10:26. Not the body of the people, but a small company, who because they were fond of their own choice of a king, or because they had so much more sense than their neighbours as to conclude that if he was a king he ought to be respected accordingly, went with him to Gibeah, as his life-guard. They were those whose hearts God had touched, in this instance, to do their duty. Note, Whatever good there is in us, or is done by us, at any time, it must be ascribed to the grace of God. If the heart bend at any time the right way, it is because he has touched it. One touch is enough, when it is divine. (2.)

JAMISON, "And Saul also went home to Gibeah — near Geba. This was his place of residence (see Jdg_20:20), about five miles north of Jerusalem.

there went ... a band of men, whose hearts God had touched — who feared God and regarded allegiance to their king as a conscientious duty. They are opposed to “the children of Belial.”

BENSON, "1 Samuel 10:26. Saul went home to Gibeah — Not being actually inaugurated into his kingdom, he thought fit to retire to his former habitation, and to live privately till he had an occasion to show himself in a more illustrious manner.

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There went with him a band of men — A company, probably, of stout, valiant men, of great resolution, who went as his guard, to afford him safe and honourable conduct to his house, although, as it appears, not to abide with him there, which would not have suited his present circumstances. Whose hearts God had touched — Who were moved by a divine influence to do their duty in this instance. Thus the Holy Scriptures teach us to acknowledge God to be the author of all the good that is in us, or done by us.ELLICOTT, " (26) And Saul also went home to Gibeah.—Saul departed for the present to his own home. We may conclude that his fellow citizens, proud of the honour conferred on one of themselves, were among his earliest devoted attendants. The young hero, however, as we shall see, had not long to wait for an opportunity of displaying his prowess, and of rallying the hearts of the people generally firmly to his standard.A band of men.—Among these early friends. doubtless, were to be found the names of the distinguished men whom we hear of later surrounding Saul. The highest prudence and sagacity marked all the early period of the reign of the first king. Slow to take offence, we shall see from the next verse how Saul and his valiant adherents busied themselves in conciliating the disaffected, and in preparing for a decisive action against the enemies who were on all sides harrying the land. An opportunity (see the history in the next chapter) soon presented itself of showing that the choice of a king had been wisely made,WHEDON, " 26. There went with him a band of men — As an escort of honour and esteem.Whose hearts God had touched — Who had been peculiarly affected by the scenes of the election they had witnessed at Mizpeh, and who were inwardly drawn by the divine influence to love and admire the new sovereign.K&D, "Saul also returned to his house at Gibeah, and there went withhim the crowd of the men whose hearts God had touched, sc., to give hima royal escort, and show their readiness to serve him. החיל isnot to be altered into החיל

ניב , according to the freerendering of the lxx, but is used as in Exodus 14:28; with this difference,however, that here it does not signify a large military force, but a crowd ofbrave men, who formed Saul's escort of honour.

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LANGE, "1 Samuel 10:26-27. Saul’s behavior after his installation as king, and the behavior of the people towards him. And Saul also went home to Gibeah. Clericus hence infers that the Philistines had no military post at Gibeah, since they would not have permitted Israel to have a king in opposition to their authority; but the objection vanishes when we reflect that, the Philistines being few in number and at a distance from the place of election, the meaning of the event might easily have been concealed from them, at least for the short time till the battle of 1 Samuel11during which Saul remained quietly at home, especially as such great religious assemblies at Samuel’s instance were not infrequent and could not appear strange to the Philistines, and Saul had returned to his ordinary occupations in the field.—The conduct of the people towards Saul as king is twofold. On one side he receives friendly recognition with willingness to serve him [and there went with him the company of valiant men]. The Sept. and Then, read: “There went sons of strength, whose hearts God had touched, with Saul;” but this is suspicious as being apparently a conformity to the following “sons of wickedness,” interpreting the somewhat strange word “valiant company” (חיל) by the ordinary periphrasis “sons of strength” בניחיל( ), as in 1 Kings 1:52. The word (חיל) is found alone with similar meaning “host” (in Pharaoh’s retinue) in Exodus 14:28; here it means “valiant company,” but with allusion to the “power” which Saul as king might build up from such valiant men as those who now formed the escort of honor. Whose hearts God had touched; that Isaiah, to show themselves so faithful and willing in service and obedience. This faithfulness and willingness to serve, shown in their escorting Saul, sprang from their hearts, the deepest base and centre of their inner life; but it was in this case an effect of the immediate influence of the Spirit of God, who sanctifies and rules the heart even in respect to moral deportment towards His constituted authorities. But not irresistibly. In 1 Samuel 10:27 we find an organized opposition to God’s established kingdom, whose representative Saul was. Whether envy and jealousy produced it (Then.) is not said. The opposition are called“worthless people” בני בליעל( ). They are people who1) haughtily and contemptuously nullified beforehand the whole-someness and utility of Saul’s royal government for the people in their depressed condition, —the question “What will the man help us?” expresses hostility to and contempt for Saul’s kingship as a completely aimless and useless institution; 2) they exhibited decided “contempt” for

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his fitness for the office, and attacked his personal honor; 3) they did not show submission to his rule, “brought him no present” as sign of reverence, obedience, and obligation to provide for his maintenance; for freewill-gifts from the people were a part of the regular revenue of princes.—Clericus: “Therefore others, who thought better of his election, brought him gifts, that he might maintain the royal dignity without disgrace.” Saul’s conduct towards these enemies: he was as a deaf man; that Isaiah, he acted as if he heard nothing; “he left those men’s contempt unnoticed” (Cler.). This shows self-control and self-denial, but also great foresight and prudence; for though Saul had had the right, notwithstanding his and Samuel’s purpose that he should remain in private life awhile, to proceed vigorously against this mean insult to his person and office, yet such a course might have prejudiced his position among and towards the people; and all the more, if the open opposers, as Nהgelsbach conjectures (Herz. XIII:433), belonged “to the princes of the larger and hitherto controlling tribes of Judah and Ephraim, who were dissatisfied with the election of an obscure Benjaminite, ” in which case, still more imbittered by Saul’s resolution to punish them, they could have made their influence still more widely felt against him.—As to the construction it is to be remarked with Keil on 1( וילכו Samuel 10:26) and 1( ויהי Samuel 10:27) that in both cases “the Imperf. with Waw Consec. forms the apodosis to a preceding adjective-clause as protasis,” and the sequence of clauses in German [and English, Tr.] would be: “When Saul also went home… .there went with him… ., and when worthless people said… .he was as a deaf person.”NISBET, "HEARTS DIVINELY TOUCHED

‘A band of men, whose hearts God had touched.’

1 Samuel 10:26

An odd mixture of good and evil was Saul, of strength and weakness, of courage and cowardice, of diffidence and audacity. His election to be king was by no means unanimous. There were three parties—the malcontents, homage givers, and a select band, a little armed troop (as the Hebrew word implies), who joined themselves to

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Saul’s person and went home with him to Gibeah, resolved to act as his bodyguard, and to fight in his defence; and it is to this valiant, leal-hearted and devoted company that our text refers in these words, ‘A band of men, whose hearts God had touched.’ This threefold division is precisely what we see to-day in the attitude of men towards Him who, in the highest of all senses, is ‘the Lord’s Anointed,’ the Christ of God.

I. There are some who openly despise Him.—They pour contempt upon His name. They say, ‘How shall this Man save us?’ They bring Him no tribute.

II. There is the throng of those who profess no ill-will towards Jesus, and even reckon themselves His friends, but their loyalty brings no self-denial, and spends itself only in empty words.

III. There is yet another class, and they are represented in the text.—Let me fix your thoughts for a little on this chosen band. I don’t know that these men of Israel had any large acquaintanceship with true religion; perhaps not; but their hearts were touched with the finger of God; they perceived in Saul the king of heaven’s selection, ‘the anointed of the Lord,’ and so they swore loyalty to him. Whatever was good in them is traced to Divine grace. If the heart bend the right way it is because God has touched it. You remember that when Deity was incarnate in the person of Jesus, one touch was enough to cure and to save. It cannot be well with any of us unless our heart is in touch with God. This is just where some of us know we are still lacking. Many of us are generous, kindly, amiable, moral; but have not yet been brought into personal contact with Jesus. We want our hearts to be brought in touch with God. It is just at such a time as this, and under such conditions as those amid which we are now assembled, that the Divine and quickening touch is often felt.

Illustrations

(1) ‘The reading in verse 26 should probably be “the men of valour,” instead of “a band of men.” They were brave men, “whose hearts God had touched.” Now that

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Saul was chosen by God, loyalty to God was shown by loyalty to Saul. The sin of the people’s desire, and the drop from the high ideal of the theocracy, and the lack of lofty qualities in Saul, may all be admitted. But God has made him king, and that is enough. Henceforward God’s servants will be Saul’s partisans. The malcontents were apparently but a small faction. They, perhaps, had had a candidate of their own, but, at all events, they criticised God’s appointed deliverer, and saw nothing in him to warrant the expectation that he would be able to do much for Israel. Disparaging criticism of God’s chosen instruments comes from distrust of God who chose them. To doubt the divinely sent Deliverer’s power to “save” is to accuse God of not knowing our needs, and of miscalculating the power of His supply of them. But not a few of us put that same question in various tones of incredulity, scorn or indifference. Sense makes many mistakes when it takes to trying to weigh Christ in its vulgar balances, and to settling whether He looks like a Saviour and a King.’

(2) ‘It was a regiment of volunteers, a “King’s Own” Life Guard. What a happy start it was for him in his new office that these helpers were at hand to serve him. A band of willing helpers around one takes off more than half the difficulty of a difficult enterprise. Men that enter into one’s plans, that sympathise with one’s aims, that are ready to share one’s burdens, that anticipate one’s wishes, are of priceless value in any business. But they are of especial value in the Church of Christ. Is it not the joy of the Christian minister, as he takes up his charge, if there go with him a band of men whose hearts God has touched? How lonely and how hard is the ministry if there be no such men to help. How different when efficient helpers are there in readiness for the Sunday-school, the Band of Hope, the Missionary Society, and the Choir, and for visiting the sick, and every other service of Christian love.’PETT, "Verse 26-27Saul Returns Home And Bides His Time, Finally Proving Himself By Defeating The Ammonites And As A Result Being ‘Made King Before YHWH’ (1 Samuel 10:26 to 1 Samuel 11:15).

Saul now returned home accompanied by those who would be his faithful supporters, and when others questioned his appointment he said nothing but bided his time. It was not to be long in coming, for the king of the Ammonites was determined to bring shame on Israel because of what he saw as past insults (see Judges 11:12-28), and saw in this period of turmoil the opportunity of attacking

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them in Transjordan.

The Ammonites, and their Moabite allies (they usually acted together led by whichever had the strongest king at the time) recognised that Israel were in turmoil and being kept busy by the Philistines, and that Samuel was now ageing, with the result that Israel had no strong military leader. They therefore took advantage of the opportunity to invade the territory of Reuben and Gad in Transjordan.

This feud between the Ammonite-Moabite alliance and Transjordanian Israel was of longstanding. It had been there ever since they had made it difficult when Israel were passing through their territory and Moab had called on Balaam to curse Israel. It had also burst out twice in Judges, first in the time of Ehud when the threat had been very serious, even reaching over the Jordan into the western side of the Jordan rift valley and possibly beyond (Judges 3:12-30), and then in the time of Jephthah when it had threatened the whole of Transjordan, including Gilead (Judges 11:4-33). In both cases Israel had finally triumphed after initial periods of misery. Thus to the people of Ammon/Moab Israel’s present turmoil now seemed a good time to take revenge, by both shaming Israel and gaining spoils and tribute.

The Ammonites were a fierce tribal people, and only semi-sophisticated. (See Amos 1:13. They can be placed somewhere between the more sophisticated Moabites and the even wilder Amalekites). They had quite probably been driven out of the land that was now occupied by Reuben and Gad, by Sihon and his Amorites, for they always saw that land as theirs by right (Judges 11:13), and considered that it should have been given back to them. Thus whenever the opportunity arose they sought to take it back.

Analysis.

a And Saul also went to his house, to Gibeah, and there went with him the host, whose hearts God had touched (1 Samuel 10:26).

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b But certain worthless fellows said, “How will this man save us?” And they despised him, and brought him no present. But he held his peace (1 Samuel 10:27).

c Then Nahash the Ammonite came up, and encamped against Jabesh-gilead, and all the men of Jabesh said to Nahash, “Make a covenant with us, and we will serve you.” ’

d And Nahash the Ammonite said to them, “I make it with you on this condition, that all your right eyes be put out, and I will lay it for a reproach on all Israel” (1 Samuel 11:2).

e And the elders of Jabesh said to him, “Give us seven days’ respite, that we may send messengers to all the borders of Israel. And then, if there be none to save us, we will come out to you” (1 Samuel 11:3).

f Then the messengers came to Gibeah of Saul, and spoke these words in the ears of the people, and all the people lifted up their voice, and wept (1 Samuel 11:4).

g And, behold, Saul came following the oxen out of the field, and Saul said, “What troubles the people that they weep?” And they told him the words of the men of Jabesh (1 Samuel 11:5).

h And the Spirit of God came mightily on Saul when he heard those words, and his anger was greatly stirred up (kindled) (1 Samuel 11:6).

g And he took a yoke of oxen, and cut them in pieces, and sent them throughout all the borders of Israel by the hand of messengers, saying, “Whoever does not come forth after Saul and after Samuel, so will it be done to his oxen” (1 Samuel 11:7 a).

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f And the dread of YHWH fell on the people, and they came out as one man, and he numbered them in Bezek, and the children of Israel were three hundred military units, and the men of Judah thirty military units’ (1 Samuel 11:7-8).

e And they said to the messengers who came, “Thus shall you say to the men of Jabesh-gilead, Tomorrow, by the time the sun is hot, you will have deliverance.” And the messengers came and told the men of Jabesh, and they were delighted. Therefore the men of Jabesh said, “Tomorrow we will come out to you, and you shall do with us all that seems good to you” (1 Samuel 11:9-10).

d And it was so on the morrow, that Saul put the people in three companies; and they came into the midst of the camp in the morning watch, and smote the Ammonites until the heat of the day (1 Samuel 11:11 a).

c And it came about that those who remained were scattered, so that not two of them were left together’ (1 Samuel 11:11 b).

b And the people said to Samuel, “Who is he who said, Shall Saul reign over us? Bring the men, that we may put them to death”. And Saul said, “There shall not a man be put to death this day, for today YHWH has wrought deliverance in Israel” (1 Samuel 11:12-13).

Then said Samuel to the people, “Come, and let us go to Gilgal, and renew the kingship there.” And all the people went to Gilgal, and there they made Saul king before YHWH in Gilgal, and there they offered sacrifices of peace-offerings before YHWH, and there Saul and all the men of Israel rejoiced greatly (1 Samuel 11:14-15).

Note that in ‘a’ Saul returns to his home having been hailed as king, accompanied by ‘the host’ whose hearts God had touched, and in the parallel he is ‘made king’ to the delight of all Israel. In ‘b’ certain churlish people despised him, but Saul holds his peace, and in the parallel the people want to put the dissenters to death, but Saul

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will not allow it. In ‘c’ Nahash encamped with his people against Jabesh Gilead, and in the parallel all the camp were scattered so that not even two were left together. In ‘d’ Nahash’s aim was to lay a reproach on Israel, and in the parallel the opposite occurs. In ‘e’ the people of Jabesh Gilead said that they would come out to Nahash if they received no assistance, and in the parallel they say that they would come out to him on the morrow. In ‘f’ all the people of Gibeah wept at the news from the messengers, and in the parallel all the people of Israel gather in response to the appeal of messengers. In ‘g’ Saul is following oxen out of the field, and in the parallel he slaughters oxen and sends portions among the tribes. Centrally in ‘h’ the Spirit of YHWH comes mightily on Saul. This was central to what happened.

1 Samuel 10:26

‘And Saul also went to his house, to Gibeah, and there went with him the host, whose hearts God had touched.’

The people having been sent home Saul returned to his house at Gibeah, along with a large crowd of supporters who acted as a guard of honour to honour his new status. These were men whose heart God had touched so that they might be Saul’s mainstay among the people. Some may even have remained with him, for he probably lived in a large household. BI, "And there went with him a band of men, whose hearts God had touched. But the children of Belial said, How shall this man save us.Public opinion in reference to the new KingI. The sympathy of Saul’s friends. There are times in the life of man when the sympathy of a friend is of priceless value. At critical junctures of our history, in times of sorrow or in seasons of joy, it is most acceptable.

1. This sympathy was human. “There went with him a band of men.” Potent as are spiritual influences to sustain us in duty, is it not welcome to feel the pressure of the hand, to hear the love which speaks in the quivering voice, and to see the eye of compassion looking upon us?2. This sympathy was collective. “A band of men.”3. This sympathy was practical. “They went with him.”4. This sympathy was fervent. “Whose hearts.” They did not merely follow Saul as a bodyguard of soldiers, who were to be paid for their work. There was some deep power within that bound them to the new King; and therefore we cannot wonder at

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their sympathy taking a practical form.5. This sympathy was divinely called forth. “Whose hearts God had touched.” Yes! all hearts are in the Divine hand, and when we are placed by Providence in circumstances of trial, it can influence the most potent so that they become our friends.

II. That antipathy of Saul’s enemies. “But the children of Belial said, How shall this man save us? And they despised him, and brought him no presents.”1. This antipathy was envious. “This man save us.” They thought themselves far more worthy for the position of king than Saul; they considered his social rank beneath theirs, and his valour far inferior to their chivalry. Envy always makes men blind.2. This antipathy was sarcastic. “This man.”3. This antipathy was presumptuous. Why should they place themselves in opposition to such a potent and even holy authority.4. The antipathy was unconcealed.

III. The suggestive conduct of Saul in reference to the hatred of his enemies. “But he held his peace.”1. His conduct was dignified.2. His conduct was discreet.3. His conduct was magnanimous.

Lessons:—1. The considerateness of Divine Providence in giving us the aid of our companions in the trying circumstances of life.2. That the efforts of national opinion are often misdirected.3. That envy is often the secret of much political opposition.4. That silence is the best method of treating such contemptible opposition. (Joseph S. Exell, M. A.)

Helpers and HinderersIn one of his most perilous experiences, in the midst of a wild and savage mob, John Wesley was attended by four devoted followers, three men and a woman, who were fully prepared to die with their teacher and friend if God so willed. At the critical moment the leader of the mob turned to Mr. Wesley and said, “Sir, I will spend my life for you. Follow me, and none shall hurt a hair of your head.” With two companions this man conducted the preacher to a place of safety. So, in our lowlier and commonplace walks of life and duty, we shall find both hinderers and helpers.A God-touched bandAnother king whose circumstances illustrated by Saul’s—one Jesus. Look at Him. Israel refused. Why? Is not this the carpenter? etc. God touched the hearts of a few. He went

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forth and seeing Matthew said, “Follow me!” Peter, James and John. So now I ask you to look at:—I. Christ’s kingly office.

1. Foundation upon which His kingship rests. We are not referring to His Divine kingship solely. As God He is the King immortal, invisible, etc. But we are viewing Him as deity enshrined in humanity seated upon a throne. And the question naturally arises, what claim has He to be so seated? It rests upon His atoning work. Some crowns are now worn by earthly monarchs which have been won for them by the blood of others, but Christ’s crown has been won by His own blood.2. His kingdom, twofold; heaven where angels worship, earth where believers love and serve.3. His government, righteous, holy in self, acts, benevolent. Merciful both in grace and providence. Even dark providence is mercy.4. His conquests. The world to be converted.

II. His followers. Many have the badge but not real. Text reminds us of:—1. Their former state. Their position is one of sympathetic affection, and contrasts with their former state which was like that of those who derided, disliked.2. The change. One of affection. How accomplished? God touched them—Must be Divine power!3. A “band” has one view, one feeling, one purpose.

III. Learn from this subject:—1. The fearful consequences to those who reject Christ. Elizabeth’s frown killed Sir Christopher Herren. What will it be to bear the lack of approval from Christ.2. How to recruit Christ’s band. Seek to convert the young. The Sabbath School is the place. There the ranks must be filled up. (G. Rigby.)

Hearts touched of GodSaul went home to Gibeah, but not alone, for “there went with him a band of men, whose hearts God had touched.” Perhaps this Divine touch involved much more than some of us may have supposed. The heart, in Holy Scripture, frequently means the whole spiritual nature, including the understanding, the affections, the conscience, and the will. Their understanding was touched, enabling them to discern their own duty and the true interest of Israel. Their affections were touched, powerfully attracting them to “him whom the Lord had appointed to be captain of their inheritance,” and inspiring them with due respect and confidence Their conscience was touched, compelling them to acknowledge the Divine hand in the whole matter, and their own obligation to acquiesce in the appointment of the Most High, and to sustain with all their force the man who had been set over them. Their will was touched, re-enforcing with Divine grace their purpose practically to carry out the resolution they had formed; so that, whatever others might do, they would adhere to the king, and go with him to Gibeah, ready to protect his person, support his prerogatives, avenge all insults offered to him, and serve him in any emergency that might arise, in any capacity that might be required. True, there was

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much in Saul to attract. All this had its effect in winning their love and confidence; yet there was also a manifest supernatural power working within them. And still, by His Holy Spirit, through His gospel, His sacraments, and His providences, God graciously touches the hearts of men. Without this Divine agency, none would ever be saved. True, there are means and ministries employed, but these without God were fruitless and inefficient. This Divine touch—what is its nature? and what are its effects?1. It is the touch of a light that illumines. Here begins all true conversion. It may be as the morning dawn, shining more and more unto the perfect day; or as the lightning flash, smiting the sinner blind till some Ananias comes to open his eyes; but in either case, it is God that toucheth the heart with the living light of His grace.2. It is the touch of an owner that claims. As a man lays his hand upon his lost or stolen property, saying, “This is mine;” so God lays His hand upon the human heart, alienated from Him by sin, and demands it as His own. It has been captured and kept from Him, but He will not relinquish His claim.3. It is the touch of a weapon that wounds. The heart is in rebellion, and must be conquered. The two-edged sword of the Spirit must pierce and cleave it, before it can be cleansed and cured.4. It is the touch of a hammer that breaks. Edward the First was called “the Hammer of the Scots.” God saith, by His prophet—“Is not my word a hammer, that breaketh the flinty rock in pieces?” What is that flinty rock, but the obdurate heart of His people, hardened through the deceitfulness of sin, harder than adamant, or the nether millstone? Oh! the flinty heart, that cannot feel, and will not relent! What hope can we have of its improvement? God has graciously smitten the stone, and turned it to flesh; and now He binds up the broken heart, and heals the contrite spirit.5. It is the touch of a fire that dissolves. “God maketh my heart soft,” saith Job, “and the Almighty troubleth me.” How dreary is the Northern world in winter, the fountains frozen up, and the mountains wrapped in their robes of snow! But when the vernal sun shines forth in his strength, the fetters of ice are dissolved, the streams released flow through the valleys, and all nature puts on its gay and festive attire. Still greater is the change wrought in the heart by the Sun of righteousness. A rough and shapeless lump of gold is cast into the furnace, and soon it becomes a beautiful ornament, fit for the brow of a king. So the touch of God can melt the hardest heart, and change it into a crown jewel for the King of kings.6. It is the touch of a key that opens. Was it not the Lord that “opened the heart of Lydia to receive the things spoken of Paul?” The heart is closed against Him by sin and selfishness.7. It is the touch of a spirit that quickens. “And you hath He quickened, who were dead in trespasses and sins.” And dead in trespasses and sins are we all, till touched by the quickening Spirit of God. The affections are dead, the conscience is dead, and the will is dead; and none but He who breathed into the first human form the breath of life, can make man once more “a living soul”—“alive to God through our Lord Jesus Christ.”8. It is the touch of a Healer that restores.9. It is the touch of a Fountain that cleanses.

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10. It is the touch of a magnet that attracts. God is love, and the heart He touches must gravitate towards Him. When Elijah passed Elisha ploughing in the field, and threw his mantle over the ploughman’s shoulders, the latter instantly left his oxen standing in the furrow, and hastened after the prophet, and never left him till a chariot of fire took him up from his side to heaven. So the touch of the Divine Galilean drew the fisherman from his nets and boats, the publican from the receipt of custom, etc. (J. Cross, D. D)

A Godly band of menAccommodating this statement, without perverting it, we are naturally led to describe the subjects of Christ under a two-fold aspect.I. Their personal character. They are men whose hearts God has touched.

1. An internal change has passed upon them Their heart has been touched. This is an observation which strikes at the root of a very common and destructive error. Born and educated amid all the decencies of a civilised and Christian community, many amongst us are insensibly moulded into the mere form and fashion of the age. This is particularly the case with the young. If the young, therefore, are to be ranked among the people of the living God, they must follow the Lord heartily.2. The author of this internal change is God—their hearts are touched by Him. This statement also corrects another very serious mistake in regard to the production of a religions character. If there are multitudes that place religion in outward forms, while it springs from an inward change, so there are not a few who trust to human power for its production, and not to the power of God. It is the besetting sin of fallen man, and especially of the young who have not yet proved by failure the utter weakness of man to magnify their ability, and depreciate the agency of the Holy Spirit. They imagine they have power at any given point of their sinful career, to arrest their progress, repent, believe, and be saved.3. The influence of this internal change is to make the subjects of Christ cherish warm affection, and practice dutiful obedience towards their King. It was because the hearts of this band were touched by God, that they encircled Saul as their monarch Divinely chosen. And mingling religion with loyalty, gave their conscience to God, and their sword to their sovereign. In a similar manner, every heart renewed by the Holy Ghost loves, and honours, and obeys the King of Zion.

II. Passing from the consideration of their personal character, let us next consider the subjects of Christ in their associated condition. They are a band. This suggests three ideas—union, mutual affection, and joint cooperation.1. They are united. A life of solitary seclusion is enjoined by no part of revelation. Monks and hermits were the produce of an ignorant and barbarous age. In opposition to this selfish and seclusive spirit there is something uniting and comprehensive about the spirit of the Gospel. The sacred writers delight to represent the followers of Jesus under the figurative emblems of a flock of sheep—of a family—of an army; all of which representations embody the idea of numbers, and of numbers united by the strongest and closest ties.2. The subjects of Christ cherish towards each other mutual affection. The Church of

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Christ is united, and united by love.3. The subjects of Christ cooperate together. Kings long ago, knew how to levy soldiers, train armies, subordinate immense masses of human being to military discipline, and bring them forward, in regular order, upon one point, for the sake of conquest. With the exception of the mad attempt of united Christendom to wrest from the Turks the holy sepulchre, we read of no combined enterprise, on the part of the Church, during hundreds of years, for the advancement of religion. Bible Societies and Missionary Institutions, combining simplicity of plan with nobleness of effort, are the inventions of a period comparatively late. Here, every one does a little, and all their efforts bear upon some great undertaking. (Gavin Struthers.)

Godly comradesWith what glowing prospects does this new-crowned king begin his reign; chosen by God Himself; gifted with a splendid physical presence; filled with the spirit of God; accepted and supported by all the people, and especially surrounded by such a noble bodyguard.I. God, in touching the hearts of these men, filled them:

1. With reverence for the cause of which he was representative.2. With devotion to him as that representative.3. With a commendable zeal in service to that cause.4. With wisdom and ability as counsellors.5. With personal unselfishness in their service.

II. Every chosen servant of God needs today as a bodyguard, “a band of men whose hearts God has touched.”1. With the seal of pardon and acceptance.2. With a sanctified zeal in God’s service.3. With a burning desire for the salvation of souls.4. With a mighty faith in God as to the results of the work. (Homiletic Review.)

God touching human heartsIt is interesting to observe that, although the people were so bent on having a king, they still were willing to have God decide who their king should be. They had not “waited patiently for the Lord,” content with the administration of their national affairs which He had instituted until He should see fit to order a change; yet they did not wish to break wholly away from His control. They desired their king to be chosen by Him and kept under His guidance. They did not dare take their new departure without the counsel and benediction of Samuel, “the man of God.” As a people, although faulty, they were still the sincere people of God, adhering still to the purpose which an earlier generation avowed to Joshua. “We will serve Jehovah,” although so far from perfection of fidelity in that service. From that inauguration scene “Saul went home to Gibeah”—went, no doubt, to

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serious and earnest thought and deliberation—and (how beautifully it is added!) “there went with him a band of men whose hearts God had touched.” There is infinite poetry in that expression, in that thought—God touching a man, the invisible, spiritual God touching the hearts of men. The contact of material bodies, which that word primarily signifies, is a very simple and a very familiar fact. But in living bodies it suggests much more than that primary fact. It is connected with vivid sensation. To touch is to feel—to be touched is to be made to feel. And then with what facility do our minds pass from feeling as bodily sensation to feeling as mental emotion! The effect of a blow upon our flesh is expressed by the same word as the effect of a sorrow or a disappointment upon our souls; we feel it, it touches us. We are in no danger of misunderstanding the word touch when applied to God. When the afflicted patriarch of Uz exclaims, “Have pity upon me, have pity upon me, O ye my friends, for the hand of God hath touched me” (Job_19:21), no one gets the idea of bodily form or members as belonging to God—members which could be brought into contact with the bodies of men. It is only a vivid mode of expressing Job’s devout belief that all which he suffered was sent on him by God. “He toucheth the hills and they smoke” (Psa_104:32), is the Psalmist’s poetic utterance of his sentiment that the sublimest volcanic phenomena are easy products of almighty Divine agency. It is the parallel, in thought as in form, of the other phrase, “He looketh on the earth, and it trembleth.” When we read of our divine-human High Priest that He can be “touched with the feeling of our infirmities” (Heb_4:15), we readily understand Him to be capable of quick sympathy, feeling with us whatever painfully affects us. There were some disloyal, some “sons of Belial”—wild, reckless, unprincipled men—who did not hesitate to manifest their contempt for the new monarch. Over against these in the Scripture picture we see “a band of men whose hearts God had touched,” whose behaviour showed that they were acting under a Divine influence—that their minds were decisively affected by Divine power. What was the behaviour which showed this? It is very simply related in the context. They “went with him.” Were you ever in circumstances in which simply to go with you was the kindest, and the bravest thing that any friend could do for you, including and pledging every other kind and generous and courageous thing which there might yet be occasion to do? Did you ever stand among an angry crowd tossing your name about with ribald scoffs and glaring on you with ferocious faces? Have you known the comfort in such a situation of having honourable citizens and reputable ladies come quietly to your side and show themselves determined to stand with you, and to take with you whatever insults or whatever injuries might come? How came they to have this generous disposition and this loyal spirit? They were “a band of men whose hearts God had touched.” Does this dependence on God for such good influence remove from men all responsibility for the state of their minds? To affirm this or to think this would imply an utter misapprehension of the character of that Divine influence and its relations to human activity, human responsibility and human character. The influence which He exerted in touching their hearts to make them feel and act rightly cannot have been inconsistent with such righteous exercise of His judgment upon their conduct, and upon the state of mind which their conduct made manifest. The relation of Divine influence upon men to men’s voluntary action, and to their character, and to God’s just judgment of them, is one of the most difficult problems of theology. The different attempted solutions of it have had much to do with the classifications of theologians under the names of great theological leaders, as of Calvin and Arminius, or into parties, as Old School and New School, for example. How human character can be determined by Divine influence, and still be character, retaining all the elements of responsibility, no one has yet so explained as to satisfy all other equally 172

candid and clear-minded persons. For myself, I propose to be content without such explanation until, by God’s mercy, I may stand on a higher point of view, and may look with a more clarified vision than I expect to have in this world. We can never justify or excuse our wrong conduct or our disobedient or unlovely or unholy dispositions by ascribing them to God’s withholding from us the influence which would have begotten right dispositions. The “sons of Belial” who scoffed at Saul and turned away contemptuously from him were wicked men in so doing. Saul could not help blaming them; you cannot; God cannot. Are any of you painfully sensible of failure to be and to do what God reasonably demands of you? It certainly is not best for you simply to lash yourselves up to frantic endeavour or hasty resolution to do better. You will not do better without an influence from God moving and helping you thereto. Seek that influence in simple, frequent, persistent prayer. Every influence of which any of you are conscious, impelling you in any direction which you know to be right, to any service of usefulness which you honestly regard as work for God,—be assured that that influence is Divine. That is God touching your heart. Turn not away. (H. A. Nelson, D. D.)

Unity in Christian labourThe idea that I gather from the incident is, that, not alone, but with those whom God sent, Saul now undertook, and afterwards discharged, the momentous duties of his high office. And without pressing the analogy too far, I think this fact supplies several lessons suited to our present circumstances. The position of the ministry is one, than which, even that of the monarch, is not more important. The subject then that I shall notice, as suggested by our text, is Unity in Christian labour. And concerning it we observe:—I. It is a desirable thing. We feel its desirability when we remember:—

1. That it secures Church concord. By Church concord, I mean that genuine kindredness of sympathy, that oneness of heart, that binds every individual of the Church, and of all Churches, very closely to each other; that will lead all to feel that they are members of one body. For concord in the Church there must be no rigidness of thought, no monotony of feeling, but a blending of the varied sympathies, mingling of the thoughts, and a harmony of the hearts of all.2. It secures Church attraction. As all men, with but a few pitiable exceptions, love true music, are attracted to it, and spell bound by it, so the harmony of Christians will attract and over-awe the world.3. It will secure Church power. Bind together threads, condense steam, focalise light, and you give even to these things an unimagined strength. Unite souls, weld together hearts, and who will dare defy their power? Concerning unity in Christian labour, I notice:—

II. It as a practicable thing. Such a unity as has been described is then desirable but can it be obtained? There are three things requisite to this unity, and the mere statement of them will show practicability.1. Are we agreed in aim? It is only when one purpose directs the sinewy efforts of all the crew, that their united endeavours rescue from peril the storm tossed ship; at is only when every heart is fired with the same desire, that victory crowns the struggles of an united army And so with us With one aim ruling we shall be one.

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2. But are we agreed as to the means by which this end is to be obtained? It is said, that the Emperor Constantine, in one of his campaigns, saw in the heavens the sign of a cross, and under it the words, “By this conquer,” and that henceforth that was his motto. Have we been to Calvary, and seen there the cross and Him that hung on it. Pointing to it, is our watchword. “By this conquer?”3. Are we agreed as to the spirit in which we will work? Is it our earnest vow in God’s strength, never to exalt ourselves, never to use His work as a ladder to reach our own purposes, never to labour for God, as many do, in a spirit more fitting the service of Satan? Can we say “The love of Christ constraineth us?” The question, how can we obtain them, leads me to notice, concerning this unity of Christian labour:—

III. it is a Divine thing. “Whose heart God had touched.” God’s influence on the heart alone can produce that unity of which we have been speaking. I observe:—1. That an entire change of heart is necessary to this unity. Self-seeking in the world, bigotry, and sectarianism, which are but other forms of self-seeking, in the Church; these are the too prevalent spirit among men. As long as there is sin reigning in our hearts they cannot be united. Robertson has strikingly said, “A dreadful loneliness is the result of sinning; the heart severed from God, feels severed from all other hearts; goes alone as if it had neither part nor lot with other men; itself a shadow among shadows.” To get unity then there must be a thorough purification, a radical change Instead of injuring men, delighting in sin, idolising self, and serving Satan, we must bless men, rejoice in holiness, crucify self, and love God.2. That this change is accomplished by the touch of God. Three of the ways in which God touches our hearts, are like the ways in which we generally touch each other, but He has also other ways possessed by Him alone. He touches the heart by a look. As when “Peter went out and wept bitterly,” and Hagar uttered her dread conviction, “Thou God seest me.” He touches the heart by acts of kindness In the gifts of His Providence; and far above all in the life and death of His only begotten Son. He touches our heart by His word. The word of warning counsel, promise, and welcome. So we can touch each other by looks, actions, and words But God has avenues to the heart that are unknown to us, for His hands are upon secret springs of our nature. He touches us by the direct influence of His Spirit. (U. R. Thomas.)

Unsociable Christians“The Egyptians, in their hieroglyphics, expressed the unprofitableness of a solitary man by a single millstone, which, being alone, grindeth no meal, though with its fellows it would be exceedingly profitable for that purpose.” Let this serve as a symbol to those unsociable Christians who endeavour to walk alone, and refuse to enter into the fellowship of the saints. They are comparatively useless. The Lord hath made us dependent upon each other for usefulness. Our attainments are not put to their right use till they supply the deficiencies of others: this is one aide of our necessity for fellowship—we need to associate with the weak, that we may find a sphere in which to trade with our talents, by helping them. On the other hand, our infirmities and deficiencies are means to draw us into association with stronger brethren, from whom we may receive help. (C. H. Spurgeon.)

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Advantages of unityTo separate ourselves from our brethren is to lose power. Half-dead brands heaped close will kindle one another, and flame will sparkle beneath the film of white ashes on their edges. Fling them apart, and they go out. Rake them together, and they glow. Let us try not to be little, feeble tapers, stuck in separate sockets, and each twinkling struggling rays over some inch or so of space; but draw near to our brethren, and be workers together. (A. Maclaren, D. D.)

The holy bandThe ancient Thebans had in their armies a band of men that were called “the holy band,” consisting of such from the various regiments and battalions as were joined together in a bond of love, and were sworn to live and die together in the service of their country. These men were reckoned of great value. They were esteemed the strength of the army, and in time of special danger or alarm were looked to as the nation’s hope. (W. Denton.)

1 Samuel 10:27But the children of Belial said.The sons of BelialThe word Belial is found but once in the New Testament (2Co_6:15). In the Hebrew of the Old Testament it is found twenty-seven times. It is several times translated wicked (Deu_15:9; Job_34:18; Psa_101:3; Neh_1:11; Neh_1:15). It is also rendered ungodly (Pro_16:17; Pro_19:28). It is twice rendered ungodly men (2Sa_22:5; Psa_18:4). In Psa_12:8, it is rendered evil, and in Pro_6:12, naughty. In all other places it is simply transferred from the original to the common version; and so we read of a man of Belial, men of Belial, a son of Belial, the sons of Belial, and children of Belial. As a designation of character the word always points to the vile—those who draw iniquity with a cart rope. Indeed, the word Belial itself seems to mean worthlessness, nothingness, or destruction. That vile men are worthless, and can at last be put to no good purpose, but to be burned, is argued at length in Eze_15:1-8. See Pro_10:20; Mat_25:30; Rom_3:12; Rom_3:16. A man of Belial is one who destroys much good, but he restores nothing; scatters much wretchedness, but makes no one happy, and is dead while he lives, because he lives to himself. He is a vain, naughty, worthless, wretched being. The Anakims are an extinct race; but the sons of Belial live on, and are many. This is strange, for but few of them live out half their days. Their vices are very wasting. But still they are numerous. David speaks of floods of them in his time. Where wicked laws prevail and wicked men are in power, they are spawned by the thousand. When Ahab and Jezebel have sway the dogs will be licking up the blood of innocent men. (W. L. Plumer, D. D.)

The importance of self-command in a leader

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Said Napoleon concerning his success as a military leader: “My extreme youth when I took command of the army of Italy made it necessary for me to evince great reserve of manner, and the utmost severity of morals. This was indispensable to enable me to sustain authority over men so greatly superior in age and experience. I pursued a line of conduct in the highest degree irreproachable and exemplary. In spotless morality I was a Cato, and must have appeared such to all. I was a philosopher and a sage. My supremacy could be retained only by proving myself a better man than any other in the army. Had I yielded to human weaknesses, I should have lost my power.”

27 But some scoundrels said, “How can this fellow save us?” They despised him and brought him no gifts. But Saul kept silent.

BARNES, "Presents - The מנחה mınchāh was the token of homage and acknowledgment from the subject to the sovereign, and from the tributary nation to their suzerain. (See 2Sa_8:2, 2Sa_8:6; Jdg_3:17-18; 1Ki_4:21; 2Ki_17:4, etc.; Psa_72:10; Isa_16:1.) Saul dissembled his resentment, and waited for the favorable tide which soon came with the invasion of Nahash.

CLARKE, "Brought him no presents - They gave him no proofs that they acknowledged either the Divine appointment or his authority. The Arab chiefs are, to this day, when on a march or excursion of any kind, supplied with every necessary by the free-will offerings or presents of the people in the villages or places where they encamp. Saul was now a public character, and had a right to support from the public. These sons of Belial refused to bear their part; they brought him no presents. He marked it, but at present held his peace; he was as if he were deaf: so says the text. He was prudent, and did not immediately assume all the consequence to which his office entitled him. It is probable, however, that tribute is meant by the word present. The people in general finding they had now a king, took it for granted that they must pay tribute or taxes to him. This was a part of the manner of the king which Samuel had shown them; the great majority had done so, but certain refractory people refused to pay any thing, on the

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pretense that such a person as Saul could not be a deliverer of Israel. How, say they, shall this man save us?

GILL, "But the children of Belial said,.... Wicked, dissolute, lawless persons; men without a yoke, as the word signifies, who did not care to be under the yoke of government, at least not under the yoke of Saul; and these might be men of wealth, and of larger tribes, and better families than Saul was of, and therefore envied him, and thought themselves better for government than he was; and in a jeering scornful manner said: how shall this man save us? whose family is so mean, and whose tribe is so small, that they can give but little assistance to deliver us out of the hands of our enemies, the Philistines and Ammonites; intimating, that a king ought to have been of a rich family, and a large tribe, and a prince in it, whose interest and influence were great, not only in his own tribe, but in others, which would enable him to engage in war with an enemy, and protect the people; but what, as if they should say, can be expected from "this man?", this mean contemptible man, of no birth nor fortune, brought up in an obscure manner, and altogether inexpert in things civil and military? and they despised him; on account of the above things, not only in their hearts, but spared not to speak out, and use opprobrious language, and with which their actions and conduct agreed: and brought him no presents; as others did, and as it was usual when a king came to the throne; nor were any visits made unto him, in token of their subjection to him, and complacency in him, and by way of congratulation of him, see 1Ki_4:21 the Targum is, they did not salute him, or ask of his welfare: but he held his peace, or "was as one that is deaf and dumb" (o); took no notice of what they said, as if he was deaf and heard it not, and was as silent as if he had been a dumb man, which showed his wisdom and prudence; for had he taken notice of them, he must have punished them, and he judged it more advisable to use lenity and mildness, and not begin his reign with contention and bloodshed.

HENRY, "There were others so spiteful as to affront him; children of Belial, men that would endure no yoke, that would be pleased with nothing that either God or Samuel did; they despised him (1Sa_10:27) for the meanness of his tribe and family, the smallness of his estate, and the privacy of his education; and they said, How shall this man save us? Yet they did not propose any man more likely; nor, whomsoever they had, must their salvation come from the man, but from God. They would not join with their neighbours in testifying an affection to him and his government, by bringing him presents, or addressing him upon his accession to the crown. Perhaps those discontented spirits were most earnest for a king, and yet, now that they had one, they quarrelled with him, because he was not altogether such a one as themselves. It was reason enough for them not to like him because others did. Thus differently are men affected to our exalted Redeemer. God hath set him king upon the holy hill of Sion.

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There is a remnant that submit to him, rejoice in him, bring him presents, and follow him wherever he goes; and they are those whose hearts God has touched, whom he has made willing in the day of his power. But there are others who despise him, who ask, How shall this man save us? They are offended in him, stumble at his external meanness, and they will be broken by it.2. How did Saul resent the bad conduct of those that were disaffected to his government? He held his peace. Margin, He was as though he had been deaf. He was so far from resenting it that he seemed not to take notice of it, which was an evidence of his humility and modesty, and the mercifulness of his disposition, and also that he was well satisfied with his title to the crown; for those are commonly most jealous of their honour, and most revengeful of affronts, that gain their power by improper means. Christ held his peace when he was affronted, for it was the day of his patience; but there is a day of recompence coming.

JAMISON, "the children of Belial said, How shall this man save us? And they despised him, and brought him no presents — In Eastern countries, the honor of the sovereign and the splendor of the royal household are upheld, not by a fixed rate of taxation, but by presents brought at certain seasons by officials, and men of wealth, from all parts of the kingdom, according to the means of the individual, and of a customary registered value. Such was the tribute which Saul’s opponents withheld, and for want of which he was unable to set up a kingly establishment for a while. But “biding his time,” he bore the insult with a prudence and magnanimity which were of great use in the beginning of his government.

BENSON, "1 Samuel 10:27. But the children of Belial said, &c. — Some wicked men, who hated all government, and being, it is probable, men of some rank and quality, were proud, and despised a person of such a mean family. How shall this man save us? — They would not vouchsafe so much as to call him by his name, but insolently contemned him, as a person of no note, who had no power to deliver them. They brought him no presents — As subjects in those times, and in the eastern countries, used to do to their kings when they first tendered their service to them. But he held his peace — Which was an evidence both of his great humility, and of the mercifulness of his disposition. At the same time, to dissemble his knowledge of the scorn they put upon him was an act of great prudence; for if he had taken notice of it, he must have punished it, and it would not have been safe to have begun his reign with an act of severity. Thus Christ held his peace in the day of his

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patience, but there is a day of recompense coming.COFFMAN, ""Worthless fellows ... despised him. They brought him no present" (1 Samuel 10:27). This means that even after Saul's being anointed, and after his public proclamation as king following the casting of lots, the whole people of Israel had not received him as king. He went, not to a throne, but he went home. This indicates why phase three of his elevation was yet required.

It was an exceedingly difficult thing which God did in raising up a king for Israel. The tribes were not at all unified. Only recently there had been a savage war against Benjamin; and, in the days of Jephthah, the trans-Jordanic tribes fought the tribe of Ephraim with over forty thousand casualties of the Ephraimites.

Nevertheless, God would elevate Saul to the kingship; and that third phase of his so doing is next recorded in 1 Samuel 11.

The extreme humility and modesty of the young Saul as indicated in 1 Samuel 9:21 and also in his hiding in the baggage on this occasion contrast starkly with the pride and arrogance of the man later on in his history. Our feeling is that these original indications of Saul's humility were genuine; but a contrary opinion by Bennett is of interest. "These early expressions from Saul were merely according to the formula of Oriental etiquette, no more to be taken literally, than `Your obedient servant,' at the end of a letter."[22]ELLICOTT, " (27) The children of Belial.—More accurately, worthless men. (See Note on 1 Samuel 2:12.)And they despised him.—As above suggested, these malcontents were probably princes and leading men of the great tribes of Judah and Ephraim, displeased that the new king should be selected from the small unimportant tribe of Benjamin. It will be remembered that the tribe of Benjamin had been almost entirely destroyed in the civil war related in the concluding chapters of Judges. “They despised him,” because in no way had he made his mark, either in the arts of war or peace. From what has gone before (see 1 Samuel 10:11-12 of this 1Sam) it is evident that Saul was

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a man of no special culture; his early years had been spent in agriculture and work on his father’s lands in the neighbourhood of Gibeah.

And brought him no presents.—These gifts were, in the East, the token of submission and homage; not to offer them to Saul was almost the same thing as to ignore his authority. Although not stated, it is clear that these malcontents were among the chiefs of the greater tribes who had assisted at the election.

But he held his peace.—Literally, he was a deaf man, acting as though he had not heard the murmurs. This prudent conduct showed great self-control and self-denial on the part of the new king and his counsellors.WHEDON, " 27. Children of Belial — Worthless, envious persons. See on chap. 1 Samuel 1:16.Brought him no presents — The marginal references here show how uniform a custom it was for persons to show their obedience or respect to one of high position, particularly to a king, by bringing him a present. To neglect such token of honour would be to treat a monarch with contempt.He held his peace — Literally, he was as being deaf. He maintained a prudent reserve, deeming it inexpedient and unwise to begin his reign by using his royal power to crush a few worthless fellows, who were unworthy, at present, of so much attention. But while, perhaps, only a few were outspoken in their disloyalty, it seems from what followed that there was quite a widespread disaffection; and Saul’s public inauguration and solemn consecration as the Lord’s anointed were reserved for a more suitable occasion. See on 1 Samuel 11:14.HAWKER, "(27) But the children of Belial said, How shall this man save us? And they despised him, and brought him no presents. But he held his peace.

Though it appeared that the general voice was with Saul, yet there were others who rejected him. Alas! is not this human nature in all ages the same? So our adored Redeemer, while those precious souls whose hearts the Lord hath regenerated, follow Jesus wheresoever he goeth; bend the knee, bow the heart, and bring presents of all their poor offerings can show to testify their love and attachment, there are men of Belial who slight redemption, and do in effect, if not in word, virtually say,

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we will not have this man to reign over us.

REFLECTIONS

READER! while you and I behold the aged prophet pouring the vial of oil over Saul's head, let our meditation take flight, and by faith behold the Holy Ghost anointing Jesus Christ of Nazareth, and installing him into all these offices by which our souls live under his precious exercise of them through all the departments of grace. Yes, blessed Jesus! we would hail thee king of Zion! We behold thee consecrated our great high priest forevermore. And we accept thee as the anointed prophet of our God, to preach good tidings to the meek, and to proclaim the acceptable year of the Lord. We view thee as the Christ of God, the glorious God-man set up and anointed as the Mediator before all worlds. And oh! that thy name, in the sweet savor of it, may be as the fragrancy of the holy ointment poured forth! therefore do the virgins love thee.

And dearest Jesus! as it hath pleased God, even thy God, to anoint thee, as Mediator, with the oil of gladness for, and above thy fellows; oh for a portion of that sacred anointing of the Holy Spirit, which was poured out upon thee without measure, to descend upon us like the precious ointment upon Aaron's head, which ran down to the skirts of his garments! Yes! we would pray for the largest, fullest portion of that rich anointing, which teacheth all things. We would covet the same holy unction, which, flowing from thee, makes all thy people priests, and kings to God, and the Father. And we would desire, to be made such partakers of thy grace, that by the exercises of it, our souls might be enabled to lay hold of thee, by lively faith, so as to live upon thy Person, to hang upon thy righteousness, and to walk evermore with thee, in all the departments of our pilgrimage here, till we come to dwell with thee forever, as men whose hearts thou hast indeed touched, and who cannot cease from following thee. And grant, blessed, dearest Jesus, that in the gifts of thy Holy Spirit, thou wilt not merely give us another heart, but a new heart, even the renewing of the Holy Ghost , shed upon us abundantly, through Jesus Christ our Lord : so shall we be, indeed, kings, and priests to the Father, and fellow-heirs of that kingdom, which cannot be moved.K&D, "1 Samuel 10:27

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But as it generally happens that, where a person is suddenlylifted up to exalted honours or office, there are sure to be envious peoplefound, so was it here: there were עליבל ניב , worthlesspeople, even among the assembled Israelites, who spoke disparagingly ofSaul, saying, “How will this man help us?” and who brought him nopresent. (Minchah): the present which from time immemorial every one hasbeen expected to bring when entering the presence of the king; so that therefusal to bring a present was almost equivalent to rebellion. But Saul was“as being deaf,” i.e., he acted as if he had not heard. The objection whichThenius brings against this view, viz., that in that case it would read כם

אוהיה וה , exhibits a want of acquaintance with theHebrew construction of a sentence. There is no more reason for touching ויהי than ולכיו in 1 Samuel 10:26. In both cases theapodosis is attached to the protasis, which precedes it in the form of acircumstantial clause, by the imperfect, with vav consec. According to thegenius of our language, these protases would be expressed by theconjunction when, viz.: “when Saul also went home, … there went withhim,” etc.; and “when loose (or idle) people said, etc., he was as deaf.”PETT, "1 Samuel 10:27‘But certain worthless fellows said, “How will this man save us?” And they despised him, and brought him no present. But he held his peace.’

But there were also some dissenters who were not happy with the selection, and who muttered, ‘How shall this man save us?’. They despised him and refused to give him the gifts that a newly appointed king could expect from his subjects, a sign that they rejected his authority. They wanted it to be quite clear what their position was. Perhaps they had partly been put off by the way that he had remained out sight and among the baggage carts during the selection process. Or perhaps they did not like Benjaminities. This does serve to bring out why the process was being so long-winded. Not only was Saul himself having to be assured and given confidence that it really was YHWH Who was calling him to this huge responsibility, but a people of divided loyalties also had to be convinced that the man chosen was indeed the right choice, both YHWH’s choice and one that they could support. Until there was a widespread feeling of general satisfaction about things a coronation could not take place. As it happened that was not to be long in coming.

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We should, however, note that these steps in Saul’s acceptance were not all that different from the steps usually required by kings in those days, even when they were following in their father’s footsteps, for there would often be rival claimants to the throne. First there would be a proposal that he be king which would come from people of authority acting privately among his own supporters, then there would often be the need to demonstrate his credentials by military action (often against a rival claimant), then there would be the presentation of the king for more general acceptance with the hope of having him acclaimed, and then, once that had been accomplished there would be the coronation.

“But he held his peace.” He was not particularly seeking the throne, and he no doubt felt that if YHWH was really behind it matters would get sorted out. He was not going to begin his stint with a show of aggression, and he probably recognised that a huge change like this took time to be fully accepted..

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